
Class_£)a9TCL 
Book ,\/n 5_ __^.. 
Copyright N° 



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ERRATA. 

Page 15, line 18, instead of complied, read compiled. 
Page 18, note 2, instead of introtlum, read introitum. 
Page 133, line 29, instead of of Tierce, read ^octurn. 
Page 133, line 35, instead of Isocturn, read of Tierce. 
Page 140, note 1, instead of 0:^niAXE/i/, read OMMANXEY. 



A SYNTHETICAL MANUAL 



OF 



LITURGY 



BY THE 

REV. ADRIAN VIGOUREL, S. S. 

Professor of Liturgy in the Seminary of St. Sulpice, Paris. 



Translated from the French with the Author's approbation by the 

REV. JOHN A. NAINFA, S. S., 

St. Mary's Seminary, Baltimore, Md. 



Metropolitan Press 

JOHIf MUEPHY COMPANY 

PUBLISHEES 

BALTIMORE, MD: NEW YORK: 

200 W. Lombard Street. 70 Fifth Avenue 



•J UrJt^.«.HY of CONGRESS 
5 iwu Cooitis Hecelved | 

» OCT ii«90r I 

Ocnyigr^t Entry 
CLASS /^ ^^^^j:^! **°' 



.V5 



Umprimatur: 



S James Card. Gibbons, 



Archbishop of Baltimore, 



Baltimore, June 21, 1907. 



LC Control Number 




tnip96 028024 



Copyright. 1907, by 
John Murphy Company. 



s 



I -a. 

^1 



Table of Contents, 



NUMBERS. PAGES 

INTRODUCTION. 

Preface. 

1 Liturgy and Worship 1 

2 Development of Liturgy 2 

3 Perfect Liturgy 3 

4 Liturgical functions 4 

5 Liturgical year 5 

6 Liturgical provisions 6 

7 Liturgical science 6 

8 Plan of the Course 7 

PRELIMINARY STUDY. 

Central Point of Catholic Liturgy. 

9 Essential parts of the Christian Sacrifice 9 

10 Complementary parts 10 

11 Synthesis 12 

PART FIRST. 

ELEMENTS OF WORSHIP. 
CHAPTEPv I.— Books. 

1 2 Liturgical books 15 

CHAPTER II.— TJie Church and its Ftiniishiiigs. 

THE CHURCH. 

13 1. Place of tvorship 17 

II. Divisions of the Church 18 

14 Enumeration of its parts 18 

1 5 General development 19 

16 External development 21 

17 III. Various Churches 23 

18 IV. Sanctiflcation of Churches: Laying of cornerstone. ... 24 
Solemn blessing — Consecration 25 



iV TABLE OF CONTEXTS. 

FURNISHINGS OF THE CHURCH. 

1° Preparation for the Sacrifice. 

Purification of the Soul. 
NUMBERS. PAGES. 

19 Baptistery 27 

20 Holy Water font 28 

21 Confessional 28 

Enlightenment or Instruction. 

22 Ambo and Pulpit 28 

23 Pews and Chairs 29 

24 Images, Pictures, Windows 29 

2° Divine Praise. 

25 Ctioir and Singing 30 

26 Instruments of music, Organ 31 

27 Lectern 31 

3° The Sacrifice: Sanctuary. 

1. Altar. 

28 Material and shape 32 

29 Different kinds : fixed, portable or sacred stone 33 

30 Consecration and meaning 31 

2. Appointments of the Altar. 

3 1 Steps 36 

32 Shelves and tabernacle 36 

33 Cross and Candlesticks, Lights 37 

34 Accessories 39 

35 3. Matter for the Sacrifice 40 

4. Church vessels 41 

36 Sacred vessels : Chalice and paten, ciborium, pyx, osten- 

sorium 41 

37 Other objects: Oil Stocks, Holy Water vessels. Sprinkler. 43 

Censer and boat. Cruets, Ewer, Pax 44 

Bell and Clapper 44 



TABLE OF CONTEXTS. V 

5. Cloths and Okxamexts of the Altar. 

NUMBERS. PAGES. 

38 Upon the altar, cloths, cover 45 

In front : Antipendium 45 

Over the tabernacle : Canopy, Veil of the Cross 45 

39 Chalice : purificator, pall 46 

Veil, burse, corporal, cover of the ciborium, etc 47 

CHAPTER 111.— Clergy. 

40 1. Hierarchy : Its degrees 48 

412. Clerical dress 50 

42 Choir habit 51 

43 3. Vestments in general 52 

(a) Their blessing, their color 52 

44 (1)) Vestments of priests and ministers at Mass: amict, 

alb, cord, maniple, stole, tunic, dalmatic, chasuble 53 

45 Outside the Mass : cope, humeral veil, ombrellino 56 

46 (c) Pontificals: stockings, sandals, gloves, ring, pectoral, 

cross, gremial, hand-candlestick, pallium 5T 

47 (d) Ornaments of the Pope; falda, fanon, subcingulum, 

tiara 59 

48 Appendix : Sacristy 60 

Priests' houses 61 

Cemetery 61 

4. Gestures and Ceremonies 62 

49 (a) General principles. Rules. Their importance. .. a . . 62 

50 (&) Elements of Ceremonies: attitudes, movements, 

actions 62 

51 (c) General ceremonies 64 

CHAPTER lY.— Liturgical Calendar. 

52 Liturgical calendar GQ 

53 Day and year 6(j 

54 Reformation of the Civil year 67 

55 Perpetual Calendar 68 

Months, fixed feasts 68 

Movable feasts, Sundays, Dominical letter 69 

56 Easter : Epact — golden number 70 



VI TABLE OF CONTEXTS. 

NUMBERS. PAGES. 

57 Age of the moon 71 

58 Feasts dependent on Easter 72 

59 Degrees of feasts 78 

PART seco:n^d. 

Liturgical Functions. 

60 Division 74 

First Function : The Sacrifice of the Mass. 

61 Preliminaries, General principles, Division 74 

I. Primitive Liturgy. 
CHAPTER l.—Tlie Mass. 
I. History of the Mass. 

62 Tore-Mass' or 'Mass of Catechumens' 7G 

63 Mass of the faithful 77 

64 Different Liturgies 79 

Oriental 70 

Occidental 79 

65 Western Liturgies 79 

11. Our Modern Mass. 

66 General plan SI 

1 . Preparation SI 

67 Purification : At the foot of the altar S2 

At the Altar S^ 

68 Instruction 85 

2. Celebration of the mystery SG 

69 Oblation S6 

70 Consecration .- S7 

Preamble : Preface 87 

Action 88 

Sanctificatiou 89 

71 Synthesis 90 

72 Communion 91 

Preparation, breaking, kiss of peace 91 

Reception, thanksgiving 92 

73 3. Conclusion, Ite rnissa est. Blessing, Last Gospel 9a 



TABLE OF CONTENTS. Vll 

III. Defects and Accidents. 

NUMBERS. PAGES. 

74 Contrary to the integrity of the Sacrament 94 

Contrary to the integrity of the Sacrament 94 

To the respect due to the Sacrament , 95 

CHAPTER Ih—Ditferent Masses. 

I. Various Texts. 

75 Origin of this diversity 96 

76 Missal, collection of texts. Selection for each day 97 

77 Masses with respect to the feast of the day 98 

Votive Masses 99 

78 Private Masses 'j9 

Mass of a transferred feast ; — of the Sacred Heart 100 

Masses for the Dead (Requiem) 101 

80 General principles on Requiem Masses 101 

81 Privileged high Masses — corpore praesente — after a burial 

without Mass 102 

On certain days ; — anniversaries 103 

Low Masses 103 

II. Different Modes of Celebration. 

82 Low Mass ; Priest 104 

83 Server 105 

84 Faithful 106 

85 Chanted Mass (Missa Cantata); pecularities 106 

Parts sung by the celebrant 106 

86 Use of the organ 107 

87 Solemn Mass ; officiating ministers 107 

88 Incensing at ordinary Masses and Requiem Masses 107 

89 Genuflections o 108 

90 Masses before the Blessed Sacrament exposed 109 

91 Pontitical Mass 110 

92 Mass in presence of the Bishop 110 

III. Assistants. 

93 Private Mass ; public Mass ; parochial Mass Ill 

Conventual Mass 112 



Vlll TABLE OF CONTENTS. 

Second Function : Offices^ 

NUMBERS, PAGES. 

94 Preamble : Offices strictly liturgical 112 

Offices not strictly liturgical 112 

Pious practices 112 

CHAPTER 1.— Offices Strictly Liturgical, 

I. The Office in General. 

1. Nature of the office 113 

95 Eucl 113 

96 Materials 114 

2. Division of the Office for each day 115 

97 Order of the Office ; Isiglit Hours ; Day Hours 115 

98 Obligation IIG 

99 Interruption 117 

100 Each week : Sundays and ferials 117 

Hymns of Vespers ; Votive Offices 117 

Each year 118 

101 General division 118 

102 Christmas 118 

103 Easter 118 

104 Marial Cycle and Sanctoral 120 

3. Selection of the Office to be recited 120 

105 Degrees of Offices : (a) Rite and class 120 

106 Doubles : first class ; second class ; major ; minor 121 

107 Semidoubles 122 

108 Simples 123 

109 (&) Other distinctions: Character, Dignity, Extension, 

Obligation 124 

Occurrence 1 25 

110 Office preferred 125 

111 Translation 127 

112 To what day is the translation to be made? Free daj's. . . 128 

113 Simplification 129 

114 Omission. — Remark : Table of occurrences 130 

115 Concurrence: Its causes 130 

116 General rules : Vespers to be preferred 131 



TABLE OF CONTEXTS. IX 

NUMBERS. PAGES. 

Vespers divided. — Commemorations 131 

Order of commemorations : Suffrages 132 

Same commemorations not to be repeated 133 

117 Appendix : Division of the Breviary 134 

II. Offices ix Particular. 

118 1. Each day : at all hours 135 

Preparation 135 

Body of the office 135 

Conclusion 136 

Details on each hour 136 

119 Matins 136 

Iiivitatory 137 

H5^mn 137 

One or three Xocturns 137 

120 Lauds 139 

121 Little Hours 139 

Prime 140 

Tierce 141 

Sexte 141 

None. Remark 141 

1 22 Vespers 141 

123 Compline 142 

2. On certain days 143 

124 Little Office of the Blessed Virgin 143 

125 Office of the Dead 143 

1 26 Gradual Psalms ,. 144 

127 Penitential Psalms 144 

128 Litany of the Saints 144 

1 29 Commendation of the Soul 144 

130 Prayers before and after meals 144 

131 Itinerary 144 

3. Offices partly exterior 145 

1 32 Processions 145 

General principles ; End ; Order 145 

133 Different processions 145 

Candlemas ; Palm Sunday ; St. Mark and Rogation Days ; 

Blessed Sacrament; Blessed Virgin; Extraordinary.. 146 



X TABLE OF CONTENTS. 

NUMBERS. PAGES. 

134 Funerals 146 

—of Adults 146 

From the bouse to the cliurcli : in the church : office : . . . . 146 

Mass : Absolution : from the church to the cemetery 147 

In paradisnm; in the cemetery 147 

135 Funerals of Infants 147 

136 Solemn blessing of a Cemetery 148 

CHAPTER 11.— Offices not Strictly Liturgical. 

137 In honor of the Blessed Sacrament 149 

138 Solemn Exposition ; Forty Hours' devotion 140 

Less solemn Exposition ; Private Exposition 149 

139 Processions of the Blessed Sacrament 150 

140 Benediction ; closing the Exposition 150 

141 Solemn Benediction 151 

142 Benediction with the Ciborium 152 

Relics of the True Cross and of the Saints 153 

Third Function — Sacraments and Sacramentals. 
PRELIMINARIES. 

143 Relations of Sacraments and Sacramentals to the 

Eucharist 154 

General rites 155 

144 Ritual and Pontifical ; Roman Ritual 156 

General principles 156 

Preparation 156 

Administration 156 

Registration 157 

Baptism 158 

General rubrics 158 

145 Preliminaries — Importance of Baptism and of its right 

administration 158 

146 Sacrament: Sign; Matter; Form; Union of matter and 

form ; Ministers ; Subject ; Sponsors 158 

147 Administration : Time and place 160 

Things to be prepared 161 

148 Infant Baptism — Preliminaries ; catechumenate 162 



TABLE OF CONTEXTS. xi 

NUMBERS. PAGES 

149 Purification : Exorcism ; salt ; sign of the Cross 163 

150 Instruction: introduction into the churcli ; creed; 

Pater 164 

151 Renunciation: insalivation ; renunciation; first unctions 164 

152 Baptism : Interrogations 164 

153 Regeneration 165 

154 Complement: Unction with Holy Chrism; White gar- 

ment ; candle ; admonitions ^65 

Exceptional cases 167 

155 Baptizing a number together 167 

156 Private baptism ; ceremonies to be supplied 167 

157 Baptism of adults 168 

Preliminaries 168 

1 58 Ceremonies 168 

159 CONFIEMATION 169 

Preliminaries 169 

Ceremonies ,, 169 

160 Penance : General Rubrics 170 

161 Ceremonial 172 

EUCHABIST 173 

162 General Rubrics : Principles 173 

163 Practice 1 74 

164 Communion at Mass 175 

165 Communion outside the Mass 176 

166 Communion of the sick and Viaticum 177 

167 Solemn administration of the Viaticum 177 

168 ExTEEME Unction : Preliminaries 179 

169 Administration i SO 

170 After the administration 181 

171 Funerals (See also page 145) 181 

172 .Holy Orders : General ordinations 181 

173 Tonsure , 132 

174 Minor Orders 183 

1 75 Subdeaconship 134 

1 76 Deaconship 1S4 

177 Priesthood Ig^ 

178 Episcopate Igg 



Xii TABLE OF CONTENTS. 

NUMBERS. PAGES. 

179 Matrimony 190 

180 Conseceatiojns and Benedictions: General principles.. 191 

181 Persons consecrated or blessed 192 

182 Things blessed annually , 192 

183 Occasional blessings 193 

PART THIRD : — Liturgical Year. 

CHAPTER 1.— Cycle of the Festivals of Our Lord or 
* ''Proper of the Time.''' 

(1) Period connected tcith Christmas 194 

1 84 Preparation : Advent ; its duration 194 

Penance ; prayer 195 

Antiphons 196 

Vigil of Christmas 197 

185 Festivals : Christmas ; its history ; office ; masses 197 

186 Octave of Christmas: festivals included; particularity 

of their Vespers ; Holy Innocents 198 

1 87 Circumcision 199 

188 Epiphany : particulars ; its Octave 200 

189 Time after Epiphany : festivals in this season 201 

(2) Period connected with Easter 202 

Preparation 202 

190 Septuagesima : Sexagesima 202 

191 Lent : particulars ; Laetare Sunday 203 

1 92 Passion Time 205 

Holy Week 206 

193 Palm Sunday 206 

194 Tenebrae Office 207 

195 Holy Thursday: Mass; Blessing of the Oils; Repository; 

''Maundy''' or Mandatum 208 

196 Good Friday: Morning Office; Veneration of the Cross; 

Mass of the Presanctified 209 

197 Holy Saturday: New Fire; Paschal Candle; Prophecies; 

Procession to the Baptismal Font ; Mass 210 

Paschal Time 212 

198 Easter 212 

199 Octave of Easter 213 



TABLE OF CONTENTS. Xlll 

NUMBERS. PAGES. 

200 Paschal rite 213 

Siiudays after Easter ; Rogation Days 215 

201 Ascension 215 

202 Pentecost and its Octave 215 

Time after Pentecost 216 

203 Trinity Sunday: Corpus Clivisti; Sacred Heart; Sundays 

after Pentecost 216 

204 (3) Other feasts of our Lord 217 

Transfiguration : Invention and Exaltation of the Cross ; 

Precious Blood, etc 217 

Dedication of the church 218 

CHAPTER ll.—Marial Cycle. 

205 Festival of the cycle 219 

Immaculate Conception 219 

Annunciation 219 

Visitation, etc 220 

Purification 220 

Seven dolors 220 

Assumption 220 

206 Other feasts of Mary 220 

CHAPTER 111.— Proper of the Saints, or ''SanctoraV 

207 Different classes of Saints 222 

208 All Saints' Day 222 

Holy Angels' 223 

209 St. John the Baptist , 223 

210 St. Joseph 223 

21 1 Holy Apostles 224 

212 Confessors 226 

213 Virgins and Holy Women 226 

215 Proper of the Diocese; of a country; of an order, etc 227 

216 Patron Saints and Titulars 227 

217 Conclusion 228 

Bibliography 232 

Appendix — Catalogue of feasts 238 

Index — Alphabetical 242 



TRANSLATOR'S NOTE. 

This work, done into English, is presented to the public 
with the permission and encouragement of the author, who 
himself has suggested the introduction of a certain number 
of modifications. 

It belongs to the class termed by the French "precis'^ — 
that is a complete summary of a science, which professors 
should teach, in a limited time, to pupils who, for the most 
part, do not aim to rise above the level of elementary 
principles. 

Such is the case with Liturgy. With a book of this sort 
at hand, students may follow with ease and interest 
the oral teaching of the professor, which may not be 
other than a simple, but always scientific, elucidation of 
the short sentences of a book, such as is founded on greater 
liturgical works, on more extensive manuals and cere- 
monials or, above all, on the personal experience of the 
professor, who has made Liturgy a serious and system- 
atic study. 

Baltimore, June 20, 1907. 



I 

i 



PREFACE. 

Liturgical study has singularly benefited by the prog- 
ress of historical science. Its special publications have 
multiplied — in France, since the impulse, given b}^ Dom 
Gueranger and his Solesmes School, upon the restoration 
of the Eoman liturgy ; and in England, following upon the 
Oxford movement. Germany, meeting liturgical docu- 
ments side by side with patrological memorials, has not 
failed to add her contingent of valuable observations. 

Thus the taste for original research, even to the very 
fountain heads, has been renewed and developed within 
the last century. 

Along this line in previous centuries, the Benedictines, 
the Jesuits, the Oratorians^a Mabilion, a Muratori, a 
Claude de Yert, a Lebrun, a Menard, a Lesley, with 
many others, have made valuable discoveries, of which 
we find a full collection in the Patrology of Migne. 

The admirable Dictionnaire cVArclieologie Chretienne et 
de Litiirgie, published under the editorship of Dom Cabrol 
of Farnborough, classifies these materials. Thanks to their 
alphabetical order, this series of remarkable monoghaphies 
permits the enquirer to determine easily the exact stage 
of development in each detail, whilst a copious bibliog- 
raphy enables him to verify for himself. 

Already the results obtained, and their probable conclu- 
sions have been placed within reach of the public, by 
means of important works. 

Les Origines du Ciilte Chretien, by Mgr. Duchesne; 
UHistoire du Breviaire, by Mgr. Eatiffol; the work of 
Dom Baumer, Qeschichte des Breviers; Le Litre de la 
Priere antique^ by Dom Cabrol; numerous passages from 
the Annee liturgiquey begun by Dom Gueranger, and con- 



XVI PREFxlCE. 

tinued bv his sons of Solesmes, have revived the taste for 
this kind of research. 

The beautiful Solesmes publication, called Paleograpliie 
Musicale, gives us in Vol. Y. the peculiarly suggestive 
essays of Dom Cagin. 

By means of these works may we not attempt to estab- 
lish some few land-marks by a liturgical synthesis ? 

A Professor, above all in the elementary course of a 
Seminary, should endeavor to interest his pupils. Within 
limited time he must familiarize them with ideas to be 
used throughout life. These ideas will serve them in good 
stead, as it is prescribed^ that they be imparted to the 
faithful in order that they may live supernaturally even 
as their instructors have lived. 

This were hardly possible without evolving some laws, 
to which liturgical actions seem subject, laws which have 
guided their development from inception to maturity. 

If these principles were not regarded, we fear that a 
course of Liturgy would prove but a dry interpretation of 
rubrics; and even those historical suggestions, which are 
usually introduced, would offer but the limited interest of 
erudition, whereas the soul of Liturgy resolves itself in- 
to the study of principles and the grouping of actions 
around their causes. 

This we may attempt. To do so is the purpose of this 
work. 

Whatever may be the objective value attributed to it, it 
will possess the merit of a scientific hypothesis, which 
arranges facts, and assigns to them at least a provisional 
reason, and will, perhaps, explain the introduction of cer- 
tain apparent anomalies into the general law. 

1. For example, we read in the Roman Ritual : "7n s<icramentonim 
administraUone, eorum virtutem, usum ac utilitatem et caeremonianim 
signiflcationeSy ut Concilium Tridentinum praedpit, ex Sanctorum Pairum 
et Catechismi Romani doctrina, uhi commode fieri poterit, diligeriter ex- 
pUcahit paroclius." {Ruhr, gener, De Sacr. admin.) 



PREFACE. XVll 

Time and again has it been stated that the center of 
Catholic Liturgy is the Eucharist, 

The Eucharist embodies and preserves all the benefits 
accorded by God to man. 

8e nascens dedit socium. In the Eucharist the Incar- 
nation becomes the treasure of every Christian. In the 
Tabernacle, he finds a friend. 

Convescens in edttlkim. The supernatural life, which 
makes us children of God, finds its food in the Holy Com- 
munion. 

Se moriens in pretium. The sovereign good of the Ee- 
demption, accomplished on the Cross, is renewed and ap- 
plied every day in the Sacrifice of the Mass; and these 
three prime benefits are the pledge of definitive happiness 
hereafter. 

8e regnans dat in praemium. In all these gifts to man 
we find a suitable means of rendering to God all honor 
and glory, through Jesus Christ, — with Him, in Him, in 
union with the Holy Ghost, as proclaimed in the Doxology 
preceding the Pater of the Mass. 

But when was the Eucharist given to us ? At the Last 
Supper. 

^^On the eve of his death," says the Roman liturgy ; "the 
night when he was betrayed,'' read the Oriental liturgies, 
^^Jesus took bread.'' The text continues the narrative, 
and in conclusion we read: "Do this in commemoration 
of me/^ • 

Have we not here the nucleus of Liturgy — nay more — a 
sort of miniature of the entire Liturgy? Since the very 
center and soul of Liturgy is the Eucharist, will it not 
suffice to show in relief the links connecting every detail 
with this center, and then to demonstrate that this Eu- 
charist, towards which everything tends, discovers, in the 
narrative of the Last Supper, the germ of every develop- 
ment, which the Mass today presents for our admiration? 

We are persuaded that this unity of design exists, and, 
if this connection is not the work of a purely subjective 



XVlll PREFACE. 

artificial conception, will we not find, in the harmonious 
evolution of centuries, proof that a living principle, the 
Spirit of God, has guided the development of actual Lit- 
urgy by an influence more or less latent? We might then 
say: "This is the Lord's doing, and it is wonderful in 
our eyes/' (Psalm cxvii, 23). 

To establish fixed principles, let us state first of all the 
three propositions to which we have been led. 

1. The Mass finds its germ in the Liturgical narrative 
of the Last Supper. 

2. This narrative develops in showing forth : 
A preparation, attributed to the Father; 
An action, accomplished by the Son ; 

A complenienty effected by the Holy Ghost. 

Thus we find in the Mass just such an abridgment of the 
history of the world, as is contained in the Symbol of the 
Apostles. 

3. Every liturgical rite, ever}^ part of that rite, seems 
to revert to this general plan. 

Following the formula ascribed to the primitive Mass 
by Dom Cagin,^ we find the Euchology of the Father, the 
Euchology of the Son, and the Euchology of the Holy 
Ghost. Thus the Eplclesis of the Mass is but one example 
of a general law. 

Such is the scheme, of which this work proposes to 
show the development. 

Without pretending to be a complete treatise of Lit- 
urgy, it will furnish simply a frame work, which the 
many excellent publications, used in Seminaries, will 
readily fill in. Let these Avorks embrace a minute expla- 
nation of rubrics and decrees, like the Ceremonial of 
Falise, or the work of Levavasseur, which is still more 
complete, especially in the last edition, revised by Rev. 
Father Haegy, or yet again the Latin works of Stimart, of 
Wapelhorst, etc., etc. 

1. See Paleographie musicale, vol. v, passim, especially pages 85, 86. 



PREFACE. XIX 

To these explanations of the Rubrics may be added full 
historico-svmbolic developments, such as Lerosey's Man- 
ual of Liturgy, and its abridgment in one volume, or the 
excellent publications of Th. Bernard. All will supply 
valuable commentaries on the principles, views and regu- 
lations here briefly indicated. 

We have endeavored as far as possible to avail our- 
selves of the most modern works and the most recent 
decisions. Priests in the Ministry will find in this sum- 
mary a reminder of what they have studied, and a supple 
ment to it — an outline of instructions to be given in ser- 
mons or at Catechism. 

Perhaps, too, it may enable them the better to perceive 
that Liturgy is the most striking illustration of dogma, 
morals and piety; and here, indeed, we shall find our 
highest recompense. 

Many of the faithful even may be glad to find a thor- 
ough study of questions, in which they feel so deep an in- 
terest, an interest evidenced by the success of Liturgical 
catechisms.^ 

Needless to add that the author will be most happy to 
receive any suggestions leading to the improvement of 
this first effort. 

May it prove of some use in promoting the love of 
Our Holy Mother, the Church, and her admirable institu- 
tions. 

2. For instance, the Catechisme liturgique by the Abbe Dutilliet, edited, 
as Liturgy for the Laity , by Rev. A. M. Cheneau, S. S. (John Murphy 
Co.) 



INTRODUCTION. 

Liturgy and Worship. — Development of Liturgy. 

The Perfect Liturgy. — Liturgical Functions. 

Liturgical Year. — Liturgical Provisions. 

Liturgical Science. — Plan of the Course. 

LITURGY AND WORSHIP. 

1. Man has been defined by a philosopher as ^^A religi- 
ous animal." Liturgy, like religion, seems to be a neces- 
sity of our nature. 

Interior relations between God and Man. — To adore 
the Creator, to acknowledge His benefits, to make repara- 
tion for the offenses committed against Him, such are the 
duties imposed by nature upon man. 

Moreover, man has certain needs: those of his body, de- 
pending on manifold circumstances governed by divine 
Providence; those of his soul, which, as a rule, are above 
his reach; purity of heart, light of the mind, energy of 
the will. Hence man's highest interests are satisfied by 
recourse to the omnipotence and sovereignty of God. 

Exterior relations. — But it is a law of nature, that the 
human heart cannot long be agitated without some out- 
ward demonstration. 

In his own name, and in the name of all creation of 
which he is the head, man cannot fail to show externally 
his religious instincts, duties, and needs. Hence from in- 
dividual piety private manifestations will spring forth. 
Always lawful in man, such manifestations need be re- 
stricted only by decorum towards God, personal prudence 
and respect for others. 



Z SYNTHETICAL MANUAL OF LITURGY. 

Social relations. — Individual piety however does not 
suffice, for man is a social being, and society is dependent 
on God. 

Hence family, city and nation must organize, under the 
divine auspices, official relations^ by which man raises him- 
self to God, and God vouchsafes to condescend to man. 

It is this organization that we call ^^Liturgy^^ (AetroO- 
pyta, from X€lto<; public, and tpyov work, action). We 
might therefore define Liturgy in general terms : The or- 
ganization of the official relations between God and 
men. 

The rules determining the details of these relations, and 
these details themselves, are the Rites. 

Worship is the exercise of liturgical rites. 

Remark. — All that is said above, would be true in the 
hypothesis of a natural religion. In reality, the liturgy of 
which we are to treat herein, applies to the supernatural 
status to which God has pleased to raise man, the super- 
natural status, as restored after the original fall, through 
the economy of Redemption. 

DEVELOPMENT OF LITURGY. 

2. Primitive religion. — We may trace some rites and 
a certain worship in the primitive, and in the patriarchal 

religion. 

Deviations. — Assyrian and Egyptian discoveries have 
produced testimonies of a pagan liturgy, admirable in its 
splendor, but vitiated in the same proportion as were the 
heathen concepts of the divinity. 

The religious and pagan worship of Greece, of Rome, 
of Persia, are well known. Those of the nations of the 
Extreme East, Brahmanism, Buddhism, Confucianism, de- 
serve special study. They are indisputable manifestations 
of the religious instinct^ that we find already expressed 
by fetichism. 

1. Dom Baumer, Geschichte des Breviers, Introduction. 



INTRODUCTION. 6 

Jewish religion. — We read in Holy Writ, that after 
having chosen His people, God gave them the Mosaic Law, 
determining, at the same time, under what form and by 
what rites, He wished to be worshipped. 

The liturgy of the national religion of the Jews was the 
figure and the preparation of Christ's religion. This new 
religion, breaking down all barriers between nations, was 
to unite all races in one religion, and inaugurate the per- 
fect Liturgy. 

THE PERFECT LITURGY. 

3. Its institution. — No sooner was the Son of God incar- 
nate than He gave all Glory to His Father: "Glory to 
God, and peace on earth !'' The merits of His joyful mys- 
teries and of His hidden life acquired for men an incom- 
parable spiritual treasure. 

During His public life. He founded the Church, created 
its hierarchy, instituted the Blessed Eucharist. His death 
became the very principle of His triumph, and the source 
of all life. His resurrection inaugurated His reign, that 
of the mystical Body of which He is the Head. 

Its form in Heaven. — On the day of the Ascension, 
the Word opened the gates of heaven to His blessed 
Humanity, introducing at that very moment into the 
society of Angels, all the Saints of old, who up to that 
day had been sighing in expectation of the happy hour 
of their deliverance. 

Henceforth, the reign of God was begun. 

Sitting at the right of His Father, in the mystery of the 
Divine life, Jesus Christ is, at the same time, "a Lamb as 
it were slain,'' standing before the throne of God. The 
Angels and Saints, falling down, worship Him, saying: 
^^To Him that sitteth on the throne and to the Lamb, bene- 
diction and honor and glory and power for ever and 



1. Apocal. V. 6, 13. 



4 SYNTHETICAL MANUAL OF LITURGY. 

Such is the perfect Liturgy in heaven. It was begun by 
the Descent of the Holy Ghost on earth, on Pentecost day. 

Its form on Earth. — The Church thus animated by the 
Spirit of God, governed by her visible Head and by the 
whole hierarchy, ofifers up the Eucharistic Sacrifice. 
Through this essential function of the priesthood, the 
Liturgy of the earth unites with the Liturgy of heaven. 
Jesus Christ, in the Eucharist and in His mystical and 
glorified Body, becomes the object of that worship ; He is 
also the means; through Him, with Him, and in Him, all 
honor and glory are rendered to God. It is through Him 
that the Church on earth, sanctifying her members in this 
world by sacrifice, prayer and the sacraments, and in Pur- 
gatory by her prayers and indulgences, prepares them for 
membership in the Church of heaven. 

This ^Vork of works," in the midst of all vicissitudes of 
the Church, shall be continued until that day, when in the 
final coming of the Saviour, proclaiming the definitive per- 
fection of God's kingdom with eternal peace, the Liturgy 
itself will be fully glorified. 

LITURGICAL FUNCTIONS. 

4. Holy Mass. — The chief function in the Liturgy of 
the Catholic Church is the Mass, an unbloody reproduc- 
tion of the bloody sacrifice of the Cross, a vivid memorial 
from the separate consecration of the sacred species. This 
sacrifice gives us the real presence of our Lord, and this 
presence we owe to the recital of the institution of the 
Divine Eucharist, made by the priest in pronouncing the 
efficacious words of the Consecration. 

We shall find all Catholic Liturgy centering around the 
Keal Presence. There is found the unifying power from 
which has emanated its wonderful expansion. 

The very act that makes Jesus present is also a Sacri- 
fice^ and this sacrifice puts at our disposal the fruits of the 
Cross ; fruits that the Holy Spirit, who is invoked, applies 
tons. 



INTRODUCTION. 5 

Office. — Jesus, made present, will remain with us in 
His tabernacle, where He lives occupied with the thought 
of His Father and His Church. 

The oflScial public prayer, in the liturgical Offices, will 
be, as it were, the expression of the thoughts, sentiments 
and prayers of the Saviour; it will assume their power, 
being itself connected with the preparation and partaking 
of the Holy Sacrifice of the altar. 

This second liturgical function will find its comple- 
ment^ and oftentimes its supplement in the Eucharistic 
solemnities: Processions, Expositions and Benedictions 
of the Blessed Sacrament, thus showing the Eucharist as 
animating all public prayer. 

Communion. — Moreover, the adorable Sacrament is 
the food of souls. Communion is an integrant and con- 
clusive part of the Eucharistic Sacrifice, as it was of old 
in the sacrifice of thanksgiving of the Old Law, a sacrifice 
in which all present partook of the victim. Towards the 
communion tend, or from it are derived, the other Sacra- 
ments, which sanctify the whole life of a Christian, and 
also the Sacramentals which help him to sanctify his use 
of creatures. 

LITURGICAL YEAR. 

5. The Eucharist epitomizes all the mysteries of the 
Saviour's life.^ "He hath made a remembrance of His 
wonderful works. . . . He hath given food to them 
that fear him." (Ps. ex 4.) These mysteries are sources 
of grace. The mysteries of His holy Mother's life, the life 
and death of His Saints, are the channels through which 
that grace comes to us. By the sacred functions we may 
draw therefrom at all times of the year. 

The old authors frequently compare the astronomical 
year with the liturgical; the mystical firmament of the 
Church has its Sun, Jesus Christ ; Mary is there, "fair as 
the moon/^ and the Saints shine like so many bright stars; 

1. See Cartier^ L'Art Chretien, p. 55. 



6 SYNTHETICAL MANUAL OF LITURGY, 

the various times of the liturgical year are compared to 
the seasons; and the graces to the fruits that the earth 
"bringeth forth in due season." 

Thus, the liturgical year avoids all monotony in the 
sacred functions, by the agreeable variety of the mysteries 
of Jesus and Mary ; while the various feasts of the Saints 
multiply both its lessons and its graces. 

LITURGICAL PROVISIONS. 

6. All these matters are regulated and ordered by the 
Church. 

In her liturgical hooks are to be found the texts to be 
used. The gestures, attitudes and movements which ac- 
company the texts are the ceremonies. 

The close relation between texts and ceremonies is 
determined by the rubrics, which are, as it were, the oflS- 
cial code of liturgy. 

The very precision with which the Church regulates all 
the details of worship, clearly shows the importance which 
she attaches to them. She aflSrms the obligation of 
piously observing all regulations, and of following the 
directions given. 

Most of the liturgical functions are carried out in a 
privileged place; the temple, called the church (ecclesia), 
because it is the meeting place for the assembly {ecclesia, 
iKKXrjo-La) of the faithful. 

Therein is found everything necessary for the perform- 
ance of ceremonies. 

Finally, a special body of officers, the clergy, presides 
over that admirable organization, which vividly speaks to 
the senses and minds of men, in order that they may be- 
come more intimately united with God, whose glory is 
thereby secured. 

LITURGICAL SCIENCE. 

7. Liturgical science, called also liturgy, embraces in 
its extent, not only the objects before mentioned, but also 



INTRODUCTION, 7 

the spirit with which we ought to be animated in using 
them. This spirit is discovered in the research of origins, 
developments, causes and liturgical symbolism. 

The importance of such a science — too much disregarded 
— is derived from the importance of its object, its end, and 
its Author. 

This science is a branch of Canon Law. It supplies 
Theology with a living and traditional monument of dog- 
matic and moral doctrine, and of the rules of piety, 

PLAN OF THE COURSE. 

8. This course is called synthetical, because — as was said 
in the Preface — it is deemed profitable to connect the 
entire Catholic liturgy with the Holy Eucharist. The 
starting point being the very recital of its institution, a 
preliminary study will set up this recital as the center, to 
which all converges, or from which all is derived. 

This course will consist of three parts : 

I. What we might call liturgical elements: Books, ap- 
pointments, clergy ; outlines of the liturgical calendar. 

II. The liturgical functions: Mass, OflSces, Sacraments. 

III. A closer study of the liturgical year, with all the 
variety it brings into the sacred functions. 

Should this book be used as a class manual, the course 
might be practically distributed throughout three scholas- 
tic years, so that the first part of the book be studied in 
the first year; the Mass in the second, and the offices in 
the third. 

This order could easily be changed, according to the 
exigencies of the curriculum, but it would be profitable to 
devote, every year, a certain number of classes to the in- 
troduction and preliminary study. 

All that concerns the administration of the Sacraments, 
and the particular study of the ceremonies of the Mass, 
could well be reserved for the period of immediate prepa- 
ration for the priesthood, as could a thorough and prac- 
ical study of the Breviary appropriately be made before 
ordination to subdeaconship. 



8 SYNTHETICAL MANUAL OP LITURGY. 

Finally, details on the liturgical year, together with 
some interesting historical information, could quite nat- 
urally find place on the occasion of the different feasts, at 
the class held during the week preceding the celebration. 



PRELIMINARY STUDY. 

THE CENTRAL POINT OF CATHOLIC LITURGY. 

Essential Parts of the Christian Sacrifice. 
Complementary Parts. — Synthesis. 

ESSENTIAL PARTS. 

9. Three Evangelists, St. Matthew, St. Mark and St. 
Luke, have left ns an account of the Last Supper. 

We also find it in St. Paul's first Epistle to the Cor- 
inthians. (Ch. XI.) 

In each one of these accounts : 

Jesus takes in His hands bread, then the chalice of wine, 
and gives thanks {Eucharisty^vx^pLo-Tia, thanksgiving.) It 
is the offering^ where the intention is manifested. 

He blesses the bread and wine, and says : ^^TMs is my 
iody. . . . This is my Mood.'' 

Here we have the consecration, in which the very sepa- 
ration of the two consecratory formulae, and of the two 
consecrated species, so distinctly indicates death and 
the shedding of blood. 

He breaks the bread, and we have the rite of the 
^Jractio/' or ireaking, a prelude to the distribution. 

In these words: "Take and eat. . . . Take and 
drink/' we recognize the communion, or the consumma- 
tion through which the sacrifice is completed. 

Thus, we have the three essential parts of sacrifice — 
offering, immolation, communion (prepared by the break- 
ing.) 



10 SYNTHETICAL MANUAL OP LITURGY- 

COMPLEMENTARY PARTS. 

10. The Gospel narrative of the Last Supper consti- 
tutes the central point of the Catholic Sacrifice in all 
liturgies. 

But, in the documents that we possess, wherever the 
recital is liturgically reproduced, some remarkable fea- 
tures are added to the text of the New Testament. 

Whether in the Qui pridie of the Western rites, or in 
the In node qua tradehatur of the Eastern anaphores, the 
liturgical recital proclaims how venerable, holy, immaeu- 
late, etc., were the Divine hands, which, for the first time, 
held the consecrated bread and wine. All anaphores add 
to the narration of the Supper the ^^loohing up to heaven/^ 
expressly mentioned at the miracle of the multiplication 
of loaves — a figure of the Eucharist — and at the begin- 
ning of the sacerdotal prayer. We may see here indi- 
cated, how greatly purified and enlightened from on high, 
should be those, who would celebrate this mystery, and 
those, who would approach and seek therein the food of 
their souls. Moreover, the mention of God, ^^the Father 
Almighty," seems to be intentionally introduced, in order 
to prepare our faith for the most astonishing of miracles, 
mysterium fidei, "a mystery of faith." 

And since this Blood will be ^^shed for many," numerous 
orations or prayers are poured forth, imploring heavenly 
graces, that the happy recipients of the fruits of salvation 
may be multiplied. 

From her very origin then, has not the Church been led 
to prelude the Mass by the ^^fore-mass," and to multiply 
prayers and invocations, especially at what we call the 
epiclesis, after the consecration ? The epiclesis is an appeal 
to the Holy Spirit in the Oriental liturgies ; in the Roman 
rite, it is an equivalent invocation to the Sanctifying 
Power of God. 

It seems that the whole liturgical structure of public 
prayer has gradually proceeded from such thoughts and the 
desire of purity, of light, and of graces to be obtained, in 



NUCLEUS OF LITURGY. 11 

order to be worthy of offering up the Sacrifice, or in order 
to secure its fruits ; for, according to Dom Cabrol's remark, 
the Breviary seems, in its development, to have taken 
possession of these elements of the ^^fore-mass," and we 
shall notice in it, as was said, the very expression of 
Jesus' thoughts, and the feelings of His Most Sacred 
Heart, present upon our altars and in our tabernacles. 

Then, as St. Thomas shows so clearly, the Sacraments 
themselves, either prepare us for the reception of the 
Eucharist, or provide for its being received more fruit- 
fully. Most frequently in their administration, they are 
in close relation to the Divine Sacrifice, while blessings 
and less solemn consecrations, found in the Ritual and 
the Pontifical, secure the participation of all creatures in 
that concert of praises, which Jesus Christ offers to the 
adorable Trinity, from our altars and tabernacles, as well 
as in heaven. 

Furthermore, let us remark that this Sacrifice offered 
up, according to Malachias' prophecy, ^^in every place,''^ 
encompasses by means of the liturgical year, all the divi- 
sions of time, bringing to mind in the course of the year 
the entire life of the Saviour, which the Eucharist sum- 
marizes: "MewvOriam fecit miraMlium suormn, . . . 
escam dedit timentihus seJ^^ 

We shall then notice that the whole of the liturgical 
provision is referred to the various details just men- 
tioned: preparation, consecration and reception of the 
Eucharist. Hence it is derived from the primitive nucleus. 

Finally, just as in the Holy Sacrifice we find preparation, 
action, and communion producing sanctification, so in 
most of the details of the liturgy it will be easy to see 
the preparatory preludes, the performance of the function 
and a sort of spiritual communion by prayer imploring 
sanctification. 

1. Malach. I, 11. 

2. Ps. ex., 4. 



12 SYNTHETICAL MANUAL OF LITURGY. 

SYNTHESIS. 

11. In the brief recital which, in the Roman rite, ex- 
tends from the words Qui pridie quam pateretur, to the 
words Hoc facite in 7neam commemorationem, we have 
what might be called, the nucleus of the Mass, and even 
the nucleus of the entire liturgy. 

It is, so to speak, from this nucleus, that, by way of dif- 
ferentiation and successive developments, the various fea- 
tures of liturgy have proceeded.^ 

Through a sort of mysterious attraction, the sacred 
narrative has served as a center, around which these fea- 
tures (especially in the Eoman order) have disposed 
themselves in a harmonious grouping. Moreover, in that 
narrative, we find suggested the various gestures which 
render the words pronounced more expressive. 

The priest takes the bread, lifts up his eyes, bows his 
head, blesses with a sign of the cross, and, the mystery be- 
ing accomplished, bends his knee in adoration. These 
gestures are the germ of ceremonies. 

But, that a narrative seemingly so simple, should pro- 
duce through its secular evolution the wonderful develop- 
ment, which we admire, must there not have existed in the 
soul a profound faith in the august and mysterious truth 
expressed in these words: ^^This is my body." . . . 
^This is the chalice of my blood?'' 

Lex orandiy lex credendi. 

Is not the Real Presence Itself and its infinite power 
the only explanation for these marvelous liturgical pro- 
ductions, which have come down to us from the earliest 
centuries, borrowing in their course through various ages 
all their literary and artistic infiuences and employing 
them for the glory of God and the sanctification of men 
through the Holy Eucharist ? 

Truly the finger of God is here. The power of the Most 
High was indeed necessary to produce, from such a grain 

1. Dom CabroLj Le livre de la pridre antique, ch. xviii, p. 236. Diet. 
Arch., Anamnese. 



SYNTHESIS. 13 

of mustard seed, the verdant tree which shelters the whole 
world. 

And so indubitable is this, that whenever we see the 
faith in the real presence growing weaker, wherever that 
faith has disappeared, T^orship has dried up, and art has 
gone into decay. ^^If anyone abide not in me ... he 
shall wither." (John, xv, 6.) 

Exactly the reverse is ojBfered us by Catholic liturgy: 
"He that abideth in me and I in him, the same beareth 
much fruit." (John, xv, 5.) 

Before closing this preliminary study, it were well to 
consider in reference to it, a number of texts borrowed 
from the most ancient documents.. 

These texts seem to dwell upon dispositions of purity 
and enlightenment in preparation for the Divine Sacri- 
fice. We shall refer to them the insertion into the nar- 
rative of the Last Supper, of words which express the 
holiness of Our Divine Lord's hands and the raising of 
His eyes to heaven. 

The "fore-mass" is the Mass of the catechumens. It 
recalls to mind the purification and instruction, which in 
disposing their souls for baptism, prepared them remotely 
for the reception of the Holy Eucharist. 

"But let no one eat or drink of this eucharistic thanksgiving, but 
they that have been baptized into the name of the Lord ; for con- 
cerning this also the Lord hath said : Give not that which is holy 
to the dogs." Didache, ix, (First Century). 

"And on the Lord's own day, gather yourselves together and 
break bread and give thanks, first confessing your transgressions, 
that your sacrifice may be pure." Did. xiv. 

"Let us therefore approach Him in holiness of soul, lifting up 
pure and undefiled hands unto Him." (Epistle of St. Clement, 
xxix, 1.) (About 95 A. D.). 

"65. But we, after we have thus washed him who has been con- 
vinced and has assented to our teaching, bring him to the place 
where those who are called brethren are assembled, in order that 
they may offer heartfelt prayers in common for ourselves and for 
the enlightened person, and for all others in every place, that we 
may be counted worthy, now that we have learned the truth, by 
our works also to be found good citizens and keepers of the Com- 
mandments, so that we may be saved with an everlasting salva- 
tion. Having ended the prayers, we salute one another with a kiss. 



14 SYNTHETICAL MANUAL OF LITURGY. 

There is then brought to the president of the brethren, bread and 
a cup of wine mixed with water, and he, taking them, gives praise 
and glory to the Father of the universe, through the name of the 
Son and of the Holy Ghost, and offers thanks at considerable 
length for our being counted worthy to receive these things at His 
hands. And, when he has concluded the prayers and thanksgiv- 
ings, all the people present express their assent by saying Amen. 
This word Amen answers in the Hebrew language to y^voiro 
Iso he it] . And when the president has given thanks, and all the 
people have given their assent, those who are called by us deacons 
give to each of those present to partake of the bread and wine mixed 
with water, over which the thanksgiving was pronounced, and to 
those who are absent they carry away a portion. 

'%Q. And this food is called among us Evxapi-o-ria [ thanks giving ], 
of which no one is allowed to partake, but the man who believes 
that the things we teach are true, and who has been washed with 
the washing that is for the remission of sins, and unto regenera- 
tion, and who is so living as Christ has enjoined. For not as com- 
mon bread and common drink do we receive these, but in like man- 
ner as Jesus Christ our Saviour, having been made flesh by the 
Word of God, had both flesh and blood for our salvation; so like- 
wise have we been taught that the food which is blessed by the 
prayer of His word, and from which our blood and flesh by trans- 
mutation are nourished, is the flesh and blood of that Jesus who 
was made flesh. For the Apostles, in the memoirs composed by 
them, which are called Gospels, have thus delivered unto us what 
was enjoined upon them, that Jesus took bread and when He had 
given thanks, said : 'This do ye in remembrance of Me ; this is My 
body,' and that, after the same manner, having taken the cup and 
given thanks, He said: 'This is My blood,' and gave it to them 
alone." (St. Justin the Martyr, I Apol. ch. 65 and 66.) (About 
150 A. D.) 



PART 1. 

ELEMENTS OF WORSHIP. 

I. Books. — 11. Furnishings. — III. Clergy and Ofl&cers. 
IV. Liturgical Calendar. 

CHAPTER 1. 

BOOKS. 

12. Each liturgical function has its own proper books, 
which may be appropriately mentioned here. These books 
are: 

1. The Missal for the Holy Sacrifice. Complements to 
the Missal, are the Ghradual and the Eyrialey which contain 
the musical notation of the texts sung in the choir. 

2. The Breviary is the book of the divine OflBce. To 
sing the oflSce, different parts of the Breviary are needed, 
with proper notation. Such are the Vesperal^ for Vespers 
and Compline; the Diurnal^ for Little Hours; the Noc- 
turnal^ for Matins and Lauds. 

A close companion to the Breviary is the Octavary, or 
collection of oflSces for Octaves, complied by Gavantus, 
and approved by the Sacred Congregation of Rites in 1622. 
Its use is optional. 

3. The Ritual is used for the administration of the 
Sacraments, at funerals, processions and blessings. 

4. The Pontifical is nothing more than a ritual for the 
use of Bishops. 

5. The Ceremonial of Bishops contains all necessary 
information for pontifical ceremonies. 



16 SYNTHETICAL MANUAL OF LITURGY. 

6. The Martyrology, published by Gregory XIII in 
1584, gives the list of the Saints honored in the Church on 
each day. It is officially read at Prime^ after Benedicamus 
Domino. 

7. The Memorial of Rites of Benedict XIII, determines 
the rules to be followed in small churches, where the num- 
ber of clergy is limited. 

8. The Clementine Instruction, issued by Clement VII 
in 1592, regulates all that concerns the prayers of "Forty 
Eours.^^ 

9. The Collection of Decrees and Answers of the 

Sacred Congregation of Rites, is the official guide complet- 
ing and interpreting the Rubrics. 

10. The Proper Offices conceded by the Sacred Congre- 
gation of Rites to dioceses, countries or religious societies. 

11. The Ordo or official religious calendar, issued year- 
ly by authority of the diocesan Bishop, giving a practical 
application of the rubrics to the Office and Mass of each 
day. 



CHAPTER II. 
THE CHURCH AND ITS FURNISHINGS. 

THE CHURCH. 

I. A Place for Worship. — II. Parts of the Church. 

III. Different Kinds of Churches. 

IV. Sanctification of Churches. 

I. THE PLACE OF WORSHIP. 

13. The universe is the temple of God; man is the high 
priest of creation. 

Man having built a house for himself, wished to erect a 
more splendid edifice for his God. If God did not suggest 
this design, He at least vouchsafed to approve it. 

Holy Writ tells us, that in the desert, God Himself drew 
the plans of the Tabernacle. At Jerusalem He reserved to 
Solomon, the Peaceful, the glory of erecting a dwelling 
place worthy of Him. 

The temple is the oflQcial place for worship. In the 
New Law, the temple must regularly be consecrated by 
the Bishop, or solemnly blessed by him or his delegate. It 
is both the house of God and the house of the faithful^ 
especially the house of the clergy^ who are officially in- 
vested with so noble an office, as the mediation between 
God and man. 

The meeting of the faithful under the authority of the 
priests takes place in the temple. This meeting called 



18 SYNTHETICAL MANUAL OP LITURGY. 

ecclesia ( iKKXrjo-ta ) has given its name to the temple it- 
self.^ 

In the church God is to he glorified. "O Lord, who 
hast vouchsafed to have a house on earth, in which Thy 
Name shall be invoked forever. . . . This place is 
destined for invoking and praising the name of the Lord 
Jesus Christ'' says the Bishop, when blessing the corner- 
stone of a church. 

In the church, man receives all kinds of benefits, offi- 
cially symbolized by the structure itself: The founda- 
tions^ according to the Pontifical, symbolize that God is 
his support; the roof that He shelters him; the doors, 
God's entrance into the souls of the faithful; the in- 
terior is a symbol of the inner life of God in these souls.^ 

This is God's answer to the homage rendered to Him: 
abundant benefits , removal of evils, and development of 
virtues, after reparation for sins.^ 

11. DIVISIONS OF THE CHURCH. 

Enumeration of its Parts. — General Development. — Ex- 
terior Development. 

14. 1° Enumeration of its parts. — The church being the 
house of God, of the clergy and of the faithful, we dis- 
tinguish in it : 

The sanctuary including: the altar — the place of sacri- 
fice, — its steps, and the space around. Here the sacred 
functions are usually performed. 

1. The word ''Church" (as well as Kirk and Eirche) is derived from 
KvpLaKov^ dominicum (the Lord's house), a name frequently given to the 
churches in the early centuries. From the word iKK\r]crla^ ecclesia (as- 
sembly, meeting) are derived the words Eglise, Chiesa, Iglesia, etc. 

2. Tuum haec fundamenta praesidium, culmina tegumentum, ostia in- 
trotium, penetralia 7nereantur accessum. (Rom. Pontif. Gonsecratio air 
tarts. Preface. ) 

3. Ut ubi invocatur sanctum nomen tuunij tonorum omnium succedat 
copia, malorum tentamenta procul effugiantj et mereamur habere nohis- 
cum angelum pads, castitatis, caritatis ac veritatis. . . . Hie pecca- 
torum onera solvantur, fldelesque lapsi reparentur. (Rom. Pont. De 
consec. eccles.) 



THE CHURCH. 19 

The choir y where the clergy are seated, is commonly dis- 
tinct from the sanctuary. 

The nave,^ occupied by the faithful : formerly the right 
side was reserved for men, and the left for women. 

15. 2° General development. — The Roman 'basilica, 
devoted to judiciary, civil or political meetings, presented 
the shape of a quadrilateral, terminated by a semi-circle, 
and divided into three longitudinal parts by two rows of 
columns. 

This convenient type was frequently adopted for the 
plan of the Christian basilicas; at least, the type of the 
Christian basilica owes something to it.^ In any case, this 
type was soon greatly modified by the lateral extension of 
the transept. This modification was the starting point of 
the most touching symbolism, which the following cen- 
turies were to develop. 

Art, in every age, was devoted to this task, under the in- 
fluence of Christian thought and Christian sentiment. 

Roman art, itself a branch of Grecian art, after having 
substituted the arch for straight lines, threw off too defi- 
nite rules and, breaking the moulds of the different orders 
of architecture, moved forward to the bold conceptions of 
the Romanesque which it enriched with a cupola in the 
style called romano-byzantine ; and, having covered the 
Christian world with those wonderful monuments of the 
Carolingian epoch, prepared by the ascending thrust of 
the ogive, the astounding efflorescence of the Gothic cathe- 
drals, the climax, it seems, of Christian art.^ 

When, during the Renaissance, pagan forms are re- 
vived and brought into vogue, the Christian idea, though 
somewhat set back, is not entirely abandoned. It influ- 
ences the new art to a great extent. Sometimes, preserv- 
ing the general features of the Gothic church, it contents 

1. From NaviSy sl ship. 

2. It is now considered doubtful that Christian basilicas were directly 
derived from the judiciary basilicas of the Romans. Gfr. Diction. d'arcMol. 
et de liturg. at the word Afeique^ col. 667. See also Lowrib^ Monuments 
of the Early Church, p. 91. 

3. Cartier^ UArt Chretien, ch. v. 



20 SYNTHETICAL MANUAL OF LITURGY. 

itself with borrowing details from classical art; some- 
times, on the contrary, it creates, out of nothing, an en- 
tirely new structure, and, over the center of the cross, it 
erects the immense cupola of St. Peter's, that shelters 
under the glory of heaven the Holy Apostles' tomb, and 
throws into the shade of its imposing mass the collossean 
magnitude of the Eome of the Caesars. 

But let us come to the details of that symbolism, so re- 
markable, especially in the style, which the Christian idea 
not only adopted, but inspired the pointed style, so im- 
properly called ^^Gothic.'' 

The nave takes the shape of a Latin cross, the top of 
which (apsis)^ is turned towards the East, if the cele- 
brant at the altar turns his back on the faithful ; towards 
the West, on the contrary, if, the altar being in the front 
of the apsiSy the celebrant faces the nave. So, in both 
cases, the priest looks towards the East, whence Jesus, the 
true "Sun of Justice," came to us. 

Oftentimes, in Gothic churches, the axis of the apse is 
inflected to the right, thus symbolizing our Lord, "bowing 
his head, and giving up the ghost.''^ 

The naves are soon multiplied ; three or five, sometimes, 
but very seldom, seven. Columns spring up, from which 
nerviires^ or ribs, project, as so many branches of a tree, 
and joining each other, support the groined ceiling. 

In like manner, Christian virtues, based upon faith, 
deeply rooted in humility, grow up through piety and 
hope, and flourish among the eternal embraces of eharity, 
which alone will reign in heaven.^ 

Since a good part of the thrust of the vault is supported 
by the flying-buttresses, the piers are thereby rendered 
lighter, and the inside space is less obstructed with masses 
of stone, the sensation of height is more vividly made, and 
the multiplicity of details gives incredible depth to the 
perspective. 

1. Apsi&j or apse. 

2. John xix, 30. 

3. I. Cor. xiii, 13. 



THE CHURCH. 21 

The whole Creation, whether inside or outside of 
the church, pays tribute to its Author; sculptured plants 
and animals animate the stone. Nature's triple kingdom 
is represented in images. 

The firmament, expressed by the zodiac, the earth and 
the different seasons, man, the various ages of life, chant 
the glory of the Universal Master. 

There, the Creed may be read in the history of the world 
from the very beginning. 

The Old Testament thereon sculptures those prefigur- 
ing the New. 

Jesus Christ and His Blessed Mother live again in the 
representation of their divine mysteries; the Supreme 
Judge weighs in the balance the works and motives of 
man; demons are symbolized with their vices to inspire a 
horror of them, but the images of Christian Virtues lend 
encouragement, and innumerable statues of saints call to 
mind their example — these saints seem to solicit the 
prayers of the Christian, and to assure him of the support 
of their intercession before God. 

Light pours through stained glass windows, Hooding the 
edifice with richest hues. So does ^^the Word become the 
light of men," that He may more easily be their ^^life.'' 
(John I, 4.) A complete theology ^ as it were, sparkles in 
the splendid roses^ and the marvelous windows, that the 
Middle Ages so profusely multiplied. 

Finally, a series of Chapels^ encircle the church as a 
protective wall, around the apsis, symbolizing Christ's 
crown of thorns, transformed into a crown of glory. 

16. 3° External development. — Towards the church 
where God dwells, the mind and heart of the Christian 
lovingly turn in the midst of his labors. 

1. The chapels were multiplied in proportion as the number of the 
clergy grew. At first a small apsis terminated each aisle ; even both ends 
of the transept, when doors were not opened there for the convenience of 
the crowd, presented the shape of an apsis ; finally the lateral aisles were 
continued round the choir, and chapels built between the piers. The 
nave-aisles had also at times a series of chapels attached to them 



22 SYNTHETICAL MANUAL OF LITURGY. 

The church is therefore located in a central spot, often 
upon an eminence;^ its imposing structure attracts the 
eye, which its towers and spires direct towards heaven. 

On the top, is fixed the Cross, symbolizing the reign of 
Christ over men, and His mediation between heaven and 
earth. 

A weather-cock^ often^ replaces the cross, or sur- 
mounts it; it symbolizes vigilance. Seeing that vane, we 
think of the cock's morning crow, inviting us to glorify 
God at the first hour of the day, and to ^ Veep bitterly'' for 
our sins, after St. Peter's example. By always facing the 
wind, it symbolizes that we also ought firmly to face the 
storms of temptation and adversity. 

The clock, placed in one of the towers, exhorts the 
faithful to a good use of time, in order to secure a happy 
eternity. 

Bells^ mark many important occasions for the Chris- 
tian. They elevate his thoughts, excite his affections 
and call him to prayer; they ring out merrily in his joys; 
they toll a requiem for the dead. For centuries,^ thrice a 
day — dawn, noon, sunset — they have rung the Ave Maria, 
calling to Christian minds the solemn hour, when Mary 
pronounced her ''Fiat/^ that blessed hour, when the Word 

1. Fundata est domus Domini supra verticem montium, et exaltabitur 
super omnes colles. Omnes gentes venient et dicent: Gloria tiM Dominej 
(2d. Resp. in the office of the Dedication.) 

2. Gfr. the Hymn of Lauds of Sunday's office, Aeterne rerum conditor. 

3. Seldom in this country, but very often in old churches of Europe. 

4. See Gareiso, ArcMologue Chretien^ Tom. I., p. 126. Rambosson^ Les 
harmonies du son, pp. 305-328. 

5. In the fourteen century Pope John XXII granted an Indulgence to 
those who would recite three Hail Marys, while the curfew was being 
rung. King Louis XI, May 1st, 1472, ordered that the bells be rung at 
noon. In 1724, Pope Benedict XIV granted indulgences to those who 
would recite the same prayers three times a day, and Leo XIII, in his 
decree of March 15, 1884, completed the practical regulation of the recita- 
tion of the Angelus. Cfr. Lerosey Manuel des CSr4monies de 8t. Sulpice. 
tom. IV., p. 578. 

Dom Cabrol^ Dictionnaire de Liturgie, Angelus. 

Catholic Dictionary, Angelus. Catholic Encyclopedia, Angelus. 



THE CHURCH. 23 

made flesh brought Salvation to this sinful world. How 
touching a prayer is the AngeltiSy moving us to reap the 
fruits of Salvation. 

The blessing of a bell is very solemn ; it is sometimes, 
though improperly, called a baptism^ on account of a 
Saint's name being given to the bell. The rites are as fol- 
lows: 

(1) The Bishop, or his delegate, after the recitation of 
seven psalms, blesses the water; (2) the inside and out- 
side of the bell are washed with this water, whilst psalms 
are chanted, (purification) ;— (Z) an unction is made on 
the outside of the bell with the Oil of the sick; (4) recita- 
tion of a beautiful prayer to ask the precious effects — 
either spiritual or temporal, which the sound of the bell 
is destined to produce; (5) seven unctions on the outside 
with the Oil of the sick, and four on the inside with the 
Holy Chrism; (6) then the Saint is named to whom the 
bell is dedicated; (7) another prayer, (consecration) ; — (8) 
burning of aromatic substances under the bell with a 
psalm and a prayer imploring the "dew of the Holy 
Spirit," (sanctiflcation) . 

The ceremony ends with the singing of the Gospel of the 
Assumption, in which Mary and Martha represent the 
contemplative and active life, thus symbolizing that the 
ringing of the bell is a signal for prayer and work alike. 

III. VARIOUS CHURCHES. 

17. There are different classes of churches.^ 
The private oratory, erected by virtue of an apostolic 
indult for the convenience of a person or of a family. 

The semi-public oratory, a chapel for the use of a com- 
munity or a group of the faithful. It is established by 
authority of the Bishop, and there, the faithful may com- 
ply with the precept of hearing Mass on Sundays and 
Holy days. 

1. S. R. C. 4007. Decree of Aug. 3, 1901. Ephem. Liturg. Tom. 16, p. 1. 



24 SYNTHETICAL MANUAL OP LITURGY. 

The public oratory, commonly and properly called the 
churchy built for the use of the people, erected by diocesan 
authority, with an entrance from a public place, giving 
easy access to the faithful. 

The church is consecrated by the Bishop, or, at least, 
solemnly blessed by him or his delegate, under the invoca- 
tion of a titular, which privilege is also granted to semi- 
public oratories when solemnly blessed.^ 

Such a church may be parochial. In every diocese there 
is a cathedral^ called metropolitan church when the dio- 
cese is an archbishopric. Certain churches have been 
raised to the rank of minor basilicas. Kome alone pos- 
sesses major basilicas.^ 

It is only in the parochial church, that we shall find 
everything necessary for the life of a Christian. Private 
and semi-public oratories are, as a rule, intended only for 
the Holy Sacrifice of the Mass and public or private 
prayer. 

IV. SANCTIFICATION OF CHURCHES. 

18. The sanctification of edifices destined for worship 
is accomplished by three functions : Laying of the corner- 
stone, solemn blessing of the church, and dedication or 
consecration. 

Nothing can manifest the august character of our 
churches more forcibly than the study of these venerable 
rites. 

1° Laying of the corner-stone. — The series of rites is 
as follows : 

1. Preparation: A wooden cross is erected the day be- 
fore, on the spot where the altar is to be placed. On the 
morning^ blessing of this spot, and of the corner-stone, 

1. S. R. C. 4007. 

2. There are seven of them — St. John Lateran, St. Peter's, St. Paul 
outside-the- Walls, Holy Cross of Jerusalem, St. Mary Major, St. Lawrence 
and St. Sebastian. 



THE CHURCH. 25 

which symbolizes our Lord and St. Peter; Litany of the 
Saints. 

2. Action: Laying of the corner-stone, and successive 
blessing of the foundations in thirds. 

3. Invocation : The preceding ceremonies are accompa^ 
nied by the singing of appropriate psalms, prayers full 
of meaning, and the sprinkling of Holy Water. The office 
ends with the singing of Veni Creator and the recitation 
of two prayers, imploring the divine help upon the con- 
tinuation of the work started, that the church may 
promptly reach its full completion. 

2° The solemn blessing is made by the Bishop or a 
priest delegated by him. 

The ceremony begins outside of the church by sprink- 
ling the walls and the foundations with Holy Water. 
Then, the procession enters the church, whilst the choir 
sings the Litany of the Saints. A special prayer, followed 
by Deus in adiutorium^ precedes the inside sprinkling of 
the walls. After a final prayer has been sung, Mass is 
celebrated. 

3*^ The dedication or consecration of a church is one 
of the most solemn pontifical functions.^ 

The day before, the Bishop ought to fast. On the even- 
ing before, the office of the Martyrs is chanted or recited 
under a tent, where the relics are kept. On the morning 
of the dedication day, twelve candles are lighted before 
twelve crosses, carved or painted on the walls or columns 
on the inside of the church, symbolizing the twelve Apos- 
tles, columns of the Church and lights of the world. 

Under the tent, the penitential psalms are recited. The 
door of the church is closed. Before the door : The Litany 
of the Saints is sung, and the water is blessed ; the Bishop 
sprinkles himself with Holy Water, sprinkles his assist- 
ants, and goes thrice around the building, sprinkling the 
walls. Prayer Omnipotens, sempiterne. 

1. Gfr, Mgr. Duchesne, Christian Worship, ch. xii. Dedication of 
Churches. Dom Cabrol, Le livre de la pridre antique. 



26 SYNTHETICAL MANUAL OP LITURGY, 

The Bishop, when passing before the door, knocks with 
his crosier, and engages in a dialogue with the deacon, 
who has remained in the church and opens the door after 
the third knock. 

The Bishop enters the church with a few officers. Invo- 
cation for peace. Veni creator^ Litany, Prayers, Benedic- 
tus, A diagonal cross of ashes has been prepared, the 
Bishop draws with his crosier the Greek alphabet, on one 
arm, and the Latin alphabet on the other. 

Triple Deus in adiutorium. Blessing of the Gregorian 
Water mixed with salt, ashes and wine, thus symbolizing 
the humanity (water), divinity (wine), death (ashes) and 
resurrection (salt) of our Lord. 

Then, the Bishop goes to the closed door, and, with the 
extremity of his crosier, signs the door with two crosses, 
one on the upper part, the other on the lower, and while 
psalms are being chanted, he dips his thumb in the Greg- 
orian Water, and marks five crosses, in the middle and at 
the four corners of the altar, where five small crosses are 
carved. Then he goes seven times around the altar, sprink- 
ling it with the same water. 

He goes three times around the church (inside), sprink- 
ling the walls at the foot, middle and upper part. He 
sprinkles also the floor, and, standing in the middle of the 
church, he sprinkles Holy Water towards the four cardi- 
nal points. Thus ends the purification, after which the 
Bishop, facing the door, sings two prayers and a Preface, 
and prepares cement with the Gregorian Water. 

The Bishop and his assistants go to the tent, and bring 
the relics into the church, going in procession around the 
building, singing Kyrie eleison. 

Before entering the church, the Bishop addresses the 
donor of the church and the faithful assembled. Then he 
anoints the outside of the door with the Holy Chrism, and 
solemnly enters the church. 

Upon arriving at the altar, he anoints the sepulchre, 
into which he places the relics, anoints also the under part 
of the stone prepared to cover the sepulchre, fixes this 



FURNISHINGS OF THE CHURCH. 27 

stone over the relics with cement^ and anoints the upper 
part of it. Then he proceeds to the consecration of the 
altar as will be seen hereafter, n. 30. 

The altar being consecrated, the Bishop makes an unc- 
tion with the Chrism on each of the twelve crosses marked 
on the walls. The church is thereby consecrated. 

The sanctification is effected by burning incense upon 
the crosses marked on the table of the altar, whilst the 
Holy Spirit is being invoked with the verse, Veni Sancte 
Spiritus^ followed by two prayers and a Preface. After 
that, it remains only to anoint the anterior part of the 
altar, and to seal, with four unctions, the four corners of 
the table to the basis of the altar. 

The ceremony is closed by the blessing of accessories 
and the celebration of the Dedication Mass, either by the 
Bishop himself, or by a priest delegated by him. 



FURNISHINGS OF THE CHURCH. 

Preparation for the Sacrifice. — Divine Praise. — 
Sacrifice. 

We shall now proceed to a more minute inspection, and 
examine the interior of the church. The details will show 
what preparation is made for assisting at the Holy Sacri- 
fice and what things contribute to Divine praise and to 
the Eucharistic Sacrifice itself. 

From the door we shall advance towards the altar, tra- 
versing the nave and the choir to reach the sanctuary. 

I. PREPARATION.^ 

Purification. — Instruction. 
PUEIFIOATION OF THE SOUL. 
Baptistery. — Holy Water Font. — Confessionals. 
19. Baptistery. — Generally, near the main entrance of 

1. This corresponds to the preparation of the Mass of Catechumens, from 
the Introit up to the Collects inclusively. Cfr. Preliminary study, n. 10. 



28 SYNTHETICAL MANUAL OF LITURGY. 

the church is located the 'baptistery,^ where the water of 
salvation has been poured on our head. 

20. Holy Water Font. — The Christian, every time he 
enters the church, signs himself with Holy Water (which 
is a striking memorial of the Baptismal Water) and ap- 
plies to himself the merits of the Passion and Death of our 
Lord. 

On Sundays, while the choir sings the antiphon Asperges 
me or, in Easter time, Vidi aquam, the sprinhling of Holy 
Water takes place, as a prelude to the Holy Sacrifice, puri- 
fying souls and, as is set forth in the prayer, calling down 
upon them the protection of God's Angel against the at- 
tacks of the evil one.^ 

21. Confessional. — The Confessional is also located at 
a short distance from the door, so that it may be of easy 
access, and, being seen at first glance, it may induce negli- 
gent Christians to make use of it. It consists essentially 
of a seat for the confessor, a kneeler for the penitent and a 
grating between the two. A crucifix is appropriately 
placed before the eyes of the penitent. The priest should 
sit in the confessional vested in surplice and purple stole. 

ENLIGHTENMENT OR INSTRUCTION. 

Pulpit. — Pews and Chairs. — Books and Images. 

22. Ambo and Pulpit. — The soul, purified by Baptism 
and Absolution, needs to be instructed by the ^Word of 
God.'' 

The Lector, the Subdeacon and the Deacon give forth 
this Word at the ambo. 

In modern churches the amho has almost entirely dis- 
appeared. It is a large oblong pulpit erected in the nave 
of the church, with steps leading up to it from the Epistle 

1. The description of the taptismal font will be given in the article on 
Baptism, n. 147. 

2. No one should fail to read the beautiful prayers for the blessing of 
the water. Cfr. also Lesley, Missale Mozarabicum, in Migne^ P. L. t. 
85, col. 103, note. 



FURNISHINGS OF THE CHURCH. 29 

and Gospel sides. In some mediseval churches it took the 
proportions of an architectural monument, as the one still 
existing in the church of St. Etienne-du-Mont in Paris. 
When so widely extended, it was often called Jube, from 
the words "Jube^ Domne^ ienedicere/^ sung by the lector 
before the reading of the lesson. 

The amho has been almost everywhere replaced by the 
pulpit, where the priest and sometimes, though rarely, the 
deacon expound Christian doctrine and make the an- 
nouncements. The pulpit should be fixed to the Gospel 
side of the church, except in cathedrals, where the pulpit 
is to be placed on the Epistle side, so that the preacher 
may be seen by the Bishop seated upon his throne. 

A crucifix^ should be attached to the wall facing the 
pulpit, so as to remind the preacher that he has to an- 
nounce only ^^Jesus and Him crucified."^ 

23. Pews and Chairs. — The rubrics of the Missal pre- 
scribe that we should kneel during the whole of Low Mass, 
except at the reading of the Gospel. Our ancestors were 
doubtless more robust than we; they did not make use of 
pews in church. Nowadays, the pews are nearly un- 
known in Italy, and not used in the Eastern churches. In 
European churches, outside Italy, they are often replaced 
by chairs. 

24. Books and Images. — ^Taith cometh by hearing;''^ 
but instruction, which leads to faith, comes also by seeing. 
We derive it from prayer-books, especially those con- 
taining liturgical prayers, books approved by the Church, 
that enable the faithful to associate themselves, in spirit 
and heart, with the clergy performing the sacred func- 
tions. 

Pious images also help the soul to enter into the spirit 
of the Christian mysteries. The Middle Ages have left us 
their manuscript prayer-books illuminated with admirable 

1. In Rome, the crucifix is generally placed on the pulpit itself, at the 
left of the preacher. 

2. I. Cor. ii, 2. 

3. Rom. X, 17. 



30 SYNTHETICAL MANUAL OF LITURGY. 

miniatures. This means of instructing souls the Church 
has never neglected. We have a beautiful proof of its an- 
tiquity in the frescoes of the catacombs. The sight of 
images instructs, edifies and prompts the soul to pray to 
the saints represented. 

Paintings^ statues^ banners^ colored windows^ mosaics 
are a real catechism in images.^ 

The Council of Trent^ has fixed the Catholic doctrine as 
regards this point, and laid down practical rules : Piety y 
decency and dignity are required in the artistic produc- 
tions with which painting and sculpture beautify our 
churches. This discipline was again called to mind and 
developed by Pope Urban VIII.^ 

Respect and good taste equally prohibit paper images 
from being placed on the walls of a church. 

After the Titular, the rank assigned to images should 
be in proportion to the dignity of the person represented — 
our Lord, His Blessed Mother and other Saints. 

II. DIVINE PRAISE— SINGING. 

25. Choir and Singing. — Having crossed the nave, we 
reach the Choir. This is the place for Divine praise, the 
first sacrifice to be offered up to God.^ 

The true instrument of Divine praise is the human 
voice. No other may be compared to it for the power of 
exciting, in both the singer and the hearer, spiritual affec- 
tions, and of directing them to God, on condition however 
that it be trained and well managed; its end should never 
be ostentation, or search for pleasure, but rather the 
arousing and expression of Christian piety. 

The true music of the church is the plain-chant or 
Gregorian chant. It alone has the official sanction of the 
Church. Dom Pothier calls it the ^'daily bread of the 
liturgy.'^ If other music be admitted, it should be, as it 

1. Gfr. n. 15. 

2. Session xxv. 

3. S. R. C. 810, (15th of March, 1642.) 

4. TiM sacrificaho hostiam laudis. Ps. 115. 



FURNISHINGS OF THE CHURCH. 31 

were, a choice dish, and, according to the expression of 
Pius X, in his Motu propria of 1903, should be religious, 
not theatrical, and be inspired by the Gregorian style, like 
the Palestrinian polyphony. 

In its ancient form, to which the Holy Father intends to 
bring us back, the Gregorian chant is closely united with 
the text, from which it draws its own life. Hence the 
favor in which the method of Solesmes is held. This 
method dictates as the rules for the correct execution of 
plain-chant, the very rules to be observed in the reading 
of Latin. The accent becomes the life of the word. So we 
could say, with the Eev. Canon Gontier, that that singing 
is perfect in which grammatical, logical, pathetical and re- 
ligious accents are equally observed. The most important 
rule {regula aurea) is to unite the words which the sense 
requires to be united, to separate those which the sense 
distinguishes, and never to cut a word in parts. 

26. Organ. — The sound of instruments causes a greater 
excitement of the senses. True devotion is of the interior. 
So, according to St. Thomas/ if under the Old Law, 
musical instruments were admitted in religious functions, 
it was because nothing less was needed to move those "stiff 
necks and uncircumcised hearts.''^ 

However, the organ, "the king of instruments" is ad- 
mitted, as a marvelous auxiliary to sacred music. It sym- 
bolizes the music of the Angels and the Saints, in accord 
with the liturgical praise of the living organ — the voices 
of the clerics and of the faithful. 

27. In the choir, before the sanctuary or, sometimes, be- 
hind the altar, as in the ^^pres'byterium'^ of old, we see the 
stalls for the clergy, the stools for the singers, and the 
lectern, sometimes called ^^the eagle/^ because the custom 
was to sculpture around it the symbols of the four Evange- 
lists, so that the spread eagle (St. John) would support 
the book with its wings. 

1. Summ. theol. 2. 2. q. 91. a. 2. 

2. Act. vil, 51. 



32 SYNTHETICAL MANUAL OF LITURGY. 

III. THE SACRIFICE. 

Passing through the choir we reach the sanctuary. Up 
to this pointj as we proceeded, we noticed that the furni- 
ture was appropriate to the preparation of the Sacrifice, 
to the first part of the Mass, that part which, in the pon- 
tifical service, the Bishop performs at the throne. 

When the Bishop is to enter upon the central act of the 
sacrifice, he goes to the altar. 

Altar. 

28. Material and shape of the altar. — The table of 
the Cenacle — the first altar, — and the cross — ^the altar of 
the Bloody Sacrifice — were made of ivood.^ It is most prob- 
able that the Apostles, and also the Bishops and priests, 
at the time of the persecutions, celebrated the divine mys- 
teries on wooden tables. Two altars of wood, upon which 
St. Peter is supposed to have consecrated the Holy Eu- 
charist, are preserved in Kome, one in the Basilica of St. 
John Lateran, the other in the Basilica of St. Pudentiana. 

Altars of wood were gradually prohibited after the con- 
version of Constantine. Now, the discipline is that altars 
are to be made of natural stone^ a symbol of Christ, says 
St. Thomas : Petra autem erat Christus.^ 

In the catacombs, the Eucharist was celebrated upon the 
tombs of the martyrs ; whence the shape of a sarcophagus 
often given to altars, and also the custom of enclosing 
therein some relics of the martyrs. 

An altar should have the shape of a solid, of which the 
faces are all vertical and rectangular. Often its shape is 
that of a sarcophagus (the tomb of a martyr) , or of a table 
upheld by columns or consoles. Christian art has widely 

1. Quando pomi noxialis 
In necem morsu ruit; 
Ipse lignum tunc notavitj 
Damna ligni ut solveret. 

(Hymn of Passion time.) 

2. I. Cor. X, 4. 8umm. theol. 3, q. 83, a. 3, ad. 3, et 4. 



THE ALTAR. 33 

varied the shape of altars, and profusely decorated them 
with richest ornaments. 

The height of the altar is to be proportioned to the aver- 
age stature of priests; its width is determined by the 
dimensions of the paten and chalice ; its length by conveni- 
ence for ceremonies. 

The table of the altar is polished, five small crosses are 
carved on it: one in the middle and one at each corner. 
Regularly speaking, the altar should not be set against 
the wall, for the Ceremonial prescribes going around it in 
the ceremony of its consecration. 

There are two kinds of altars : The 'fixed altar and the 
portable altar or sacred stone. 

29. The fixed altar {altar e) is an oblong consecrated 
stone (table) cemented upon a base, so that the table can- 
not be removed from the base. To mark this inseparable 
union of the table and the base, the Bishop traces an unc- 
tion with the Holy Chrism across the joint, thenceforth, if 
the table is separated from the base, the altar loses its con- 
secration. 

The 'base consists of mason's work — stone or bricks. 
This masonry may form a vault upheld in front by 
columns, in which case the table should entirely rest upon 
the solid wall of the rear and the vault.^ 

The sepulchre of the holy relics may be hewed out in 
the masonry and closed either with a cemented stone^ — in 
the rear or in front — or with the table itself; the latter 
case, according to the rubrics of the Pontifical, modifying 
the order in the ceremonies of the consecration. 

The sepulchre may also be hollowed in the table itself, 
about the middle. 

In this case, the sepulchre is a quadrangular cavity, 
large enough for the consecrator to make the unctions in- 
side with his thumb. This hollow contains the sealed box 
of relics, three grains of incense — a symbol of the ^^spices'' 

1. S. R. C. 3126. Ecclesiastical Review, May, 1907. 

2. S. R. C. 3567 od 1. 



34 SYNTHETICAL MANUAL OF LITURGY. 

used at the burial of our Lord/ and the record of the cere- 
mony written on a piece of parchment. The sepulchre is 
to be closed with a polished stone^ fixed with blessed 
cement. 

A sacred stone is a small slab that may be placed upon 
a large unconsecrated altar, or rather inserted in a square 
carved for that purpose, so that the whole surface of the 
altar may be even. However, a slight difference of level 
might opportunely be left, thus permitting the celebrant to 
notice the limits of the sacred stone, so that he may not be 
exposed to placing the chalice or the host outside of them. 

Persecutions and the frequent journeys of missionaries 
may have introduced the use of sacred stones {portable 
altars^ or altar stones), the use of which has been largely 
extended, owing to the difficulty of performing frequently 
the solemn ceremony of the consecration of fixed altars. 
The consecration of sacred stones is an abridgment of the 
consecration of altars. A sepulchre with relics enclosed 
is required. Formerly, the sepulchre was chiseled out in 
the front edge.^ Now it ought to be hollowed in the sur- 
face.^ The relics are not necessarily put in a box, they are 
laid in the sepulchre, together with three grains of incense 
and closed up with a small stone carefully cemented.^ 

30. Consecration and meaning. — The altar ought to 
be consecrated. Though the church may not be conse- 
crated, jet priests are bound under pain of mortal sin to 
celebrated Mass on a consecrated altar.^ 

The consecration of an altar is a pontifical function. An 
Abbot may consecrate altars for the use of his monastery. 
In this country. Bishops have obtained from the Holy See 
an indult, permitting them to delegate priests for the con- 

1. JOHN^ xix, 40. 

2. S. R. C. 3671—4032, ad 3. 

3. S. R. C. iMd. 

4. S. R. C. 3162, ad 2. 

5. S. Thomas. 8umm. theol. 3 q. 83, a. 3, ad 3 et 4. In this country. 
Bishops, in virtue of an Apostolic indult, may dispense priests from this 
obligation. 



THE ALTAR. 35 

secration of sacred stones^ but the holy oils used in per- 
forming the ceremony ought to have been blessed by a 
Bishop. 

The rites of the consecration of an altar are very 
solemn. The prelude consists of the invocation of the 
Holy Trinity, and the Litany of the Saints ending with 
three special invocations imploring the benediction, the 
sanctification and the consecration of the altar. 

Next, the Bishop, kneeling at the foot of the altar, sings 
three times Deus in adiutorium, . . . Each time rais- 
ing the tone of his voice. 

The consecration includes: The purification^ signs of 
cross, sprinkling with Gregorian Water} anointing with 
Holy Chrism the sepulchre and the stone prepared for clos- 
ing it. The table itself, the carved crosses and the whole 
surface are anointed with the Oil of catechumens and the 
Holy Chrism, first separately, and then mixed. 

The importance and the symbolism of these solemn rites 
is emphasized by numerous incensing s; by the hurning of 
five small crosses made of thin tapers laid upon five grains 
of incense, disposed by the Bishop in the five incised 
crosses ; and by admirable prayers. 

These rites are common both to the consecration of a 
fixed altar and to that of a sacred stone. 

But in the consecration of a fixed altar only, the Bishop 
traces an unction with the Chrism on the anterior part 
of the altar, and joins together the table and the base with 
a similar unction on each of the four corners. 

The consecration of a church necessarily includes the 
consecration of a fixed altar, but the Bishop may conse- 
crate a fixed altar without consecrating the church. 

The altar reminds us of the table of the Last Supper, the 
wood of the Cross, and the sepulchre of our Lord Jesus 
Christ, by whom our sacrifices are offered up to God.^ 

In the beginning, there was only one altar in each 

1. Cfr. Consecration of the Church, n. 18. 

2. Roman Pontifical^ De Or din. suhdiaconi. 



36 SYNTHETICAL MANUAL OF LITURGY. 

church, thus symbolizing the unity of Christ, of the 
Church and of the priesthood, but very soon it became cus- 
tomary to erect several altars, so as to accommodate the 
large number of clergy. 

Appointments of the Altar. 

31. Steps. — Altars in the catacombs had no steps. 
From the fourth up to the sixth century only one was ad- 
mitted. 

At present, three steps are required for the main altar. 
A larger number is tolerated — five, seven, nine, etc. (al- 
ways an odd number). 

The steps may be made either of wood or stone. The 
platform should be large enough to permit the priest to 
genuflect easily. 

From the lowest step to the communion railing, a space 
is to be left convenient for ceremonies. The steps of the 
altar symbolize the ^^mountain of the Lord," into which 
shall ascend onlv the "innocent in hands and clean of 
heart."^ 

When the priest has ascended the altar, he stands as a 
striking figure of a mediator between heaven and earth. 

32. Shelves. — Tabernacle. — It was about the six- 
teenth century, that one or several shelves were added to 
the altar. 

Before that time (twelfth and thirteenth centuries), the 
altars were placed against the wall of the apse, or a screen 
was erected behind them. 

This screen — called retable or reredo — was generally 
enriched with architectural work, decorated with columns, 
bas-reliefs, statues, etc. The retable was generally made of 
stone or marble, but also of wood and gold or silver work- 
ing. Modest in its beginning, the retable became quite a 
monument in the sixteenth century. 

The tabernacle, a small house destined for preserving 
the Blessed Sacrament, is placed between the shelves. If 

1. Ps. xxiii, 3, 4. 



THE ALTAR. 37 

the tabernacle is made of marble or other stone, or of 
metal, it is to be lined with wood, so as to avoid damp- 
ness. Out of respect for the Holy Eucharist the inside of 
the tabernacle is to be either gilt or lined with white silk. 

A curtain prevents people from seeing the sacred vessels 
when the door is open. 

The door is appropriately decorated with a figure of the 
Good Shepherd, or of a chalice surmounted by a radiant 
host. 

The key should be gilded. It is never to be left in the 
keyhole, or upon the altar ; but it is to be kept by the priest 
who has charge of the church. 

It is required that the tabernacle be covered with a cur- 
tain or canopy (conopoeus) of silk, white or of the color 
of the day. At the services for the Dead, a black canopy 
is absolutely prohibited; a purple one is to be used in its 
stead. It seems that, in practice, this curtain is not so 
rigorously required, when the tabernacle is a piece of fine 
sculpture or of great proportions, as is often the case in 
Kome (for instance at St. Mary Major's). 

33. Cross, Candlesticks and Lights. — A cross/ sup- 
porting the figure of our Lord, is placed upon the altar 
with one, two or three candlesticks on each side. 

These candlesticks, the foot of which is generally triang- 
ular, are thus distinct from those borne by acolytes, which 
have a round foot. 

The use of tapers, or wax-candles, seems to have had its 
origin in the East. The custom of having tapers lighted 
during the Holy Sacrifice is easily traced back to the 
seventh century in the Western Church. 

They were first placed near the altar ; afterwards there 
prevailed the custom of having four tapers placed on the 

1. The cross should be large enough to attract the attention of both the 
priest and the faithful (S. R. C. 1270 ad 1, 2621 ad 7). If the Blessed 
Sacrament is exposed, the cross may be placed or not, according to the local 
custom. (S. R. C. 2365 ad 1) . It was not until the seventh century that 
the Crucifix began to be introduced on the altar. — Ephem. Uturg. Tom. 17, 
pp. 35-40, an. 1903. 



38 SYNTHETICAL MANUAL OF LITURGY. 

four corners of the altar. It was later, that they were 
arranged in a row on the rear of the table. At present, 
they are put upon the shelves. 

These candles symbolize the One, who being ^^the light 
of the world'' has offered Himself up as a sacrifice to His 
Father. 

Two wax tapers are required at the Low Mass^ cele- 
brated by a priest; four are lighted at a Bishop's Low 
Mass. At the High Mass chanted without the sacred 
ministers no more than four tapers are required; six are 
appropriately employed at the solemn High Mass. At the 
Pontifical Mass, celebrated by the Bishop Ordinary of the 
place, seven tapers are required. 

The Sacred Congregation of Eites has fixed a minimum 
of six tapers to be lighted at the ordinary Exposition or 
Benediction of the Blessed Sacrament, and a minimum of 
twelve at the solemn Expositions, as that of the Forty 
Hours' devotion. 2 

The Paschal candle, which is solemnly dedicated upon 
the eve of Easter by the splendid Exultet chanted by the 
deacon, is one of unusual dimensions, being generally sev- 
eral feet in height and of proportionate diameter. It is 
placed upon a column, or a large candlestick, at the Gospel 
side of the altar, and is to be lighted during High Mass, 
from Easter Sunday till Ascension day, on which it is 
put out after the Gospel. 

The tapers required by the rubrics ought to be of bees- 
wax {de operihus apum). However, a certain proportion 
of stearin or other material is tolerated, provided it exists 
in lesser quantity.^ 

Gas and electric lights enjoy no liturgical toleration; 
they may be used only for decoration and lighting,^ avoid- 

1. The third candle which, according to the Rubrics, Is to be lighted 
from the Sanctus to the Communion, is not obligatory. (S. R. C. 4029 
ad 2.) 

2. S. R. C. 3480. 

3. Collect. S. C. de Prop. Fid. (1893) nn. 838-841 ; 1968-1972. 

4. S. R. C. 3859. 



THE ALTAR. 39 

ing, however, what might be theatrical or of doubtful 
taste. 

Before the altar where the Blessed Sacrament is kept, a 
lamp^ is required suh gravi. In the church, there may be 
several lamps, burning continually, even if the Blessed 
Sacrament is not kept there. An old tradition demands 
that these lamps be odd in number. 

The oil to be used is olive oil. However, if there is diffi- 
culty in finding such, the Bishop may permit the use of 
other oils — vegetable as far as possible. In case of neces- 
sity, mineral oil may be tolerated.^ 

34. Accessories of the altar. — The high altar should 
be surmounted and protected by a dome-like construction 
supported by four columns and called ''^cihorium/^ and the 
Ceremonial of Bishops requires that in the churches where 
there is no ciborium, the high altar be surmounted by 
a canopy of wood or cloth.^ 

Upon the altar, in the middle — and over the cloths, of 
which we shall speak further on — is to be placed the 
canon, a book used by the Bishop when he says Mass. 

At the Mass celebrated by a priest, the canon is replaced 
by three cards (ordinarily framed), upon which are 
printed the prayers to be recited by the celebrant in the 
midde or at both ends of the altar,^ for which prayers it 
would be inconvenient to use the Missal. 

A cushion, or a bookstand, supports the Missal, in 
which, according to rubrics, the book-marks for the Mass 
should be appropriately placed by the priest in the sac- 
risty before he proceeds to the altar. 

An ablution vase is to be placed on the shelf, at the 
Epistle side of the tabernacle. It contains a little water 

1. ''Intra et ante altare." S. R. C. 2033. 

2. S. R. C. 3121. 

3. Caer, Episc. I. xii, 13, 14 ; I. xiii, 3. 

4. These cards should not remain on the altar, except at Mass time. 
In buying them, one should be careful to procure those of correct text 
(warranted by an imprimatur) and with suitable pictures. The consid- 
eration of pictures may well be sacrificed to clearness of type. 



40 SYNTHETICAL MANUAL OP LITURGY. 

or a wet sponge, and is covered with a purificatory so that 
a priestj who has given communion outside of the Mass, 
may purify his fingers. 

Near the altar, on the Epistle side, is located the cred- 
ence-table upon which are laid the cruets ; the little bell ; 
the communion cloth ; and, at solemn Masses, the chalice ; 
the candlesticks of the acolytes ; the pax^ if used, etc. ; the 
whole being covered with the humeral veil. 

On the Gospel side, the Episcopal throne is placed for 
the diocesan Bishop. It consists of three steps, the upper- 
most one forming a platform, upon which is placed a chair 
of state, surmounted by a canopy decorated with draperies 
of the color of the day.^ 

The faldstool (faldistorlum) , a chair used by a Bishop 
who pontificates outside of his jurisdiction, is placed on 
the Epistle side, facing the faithful. It has arms, but no 
back. 

The scamniim, or bench, is used by the celebrant and 
the sacred ministers at High Mass. It is to be covered 
with green or purple, according to the season. 

The stools of the ministers and sanctuary boys are also 
to be covered with cloth. 

A lectern or reading stand (legile) should be used by 
the celebrant at Vespers. The deacon and subdeacon may 
use the same for the singing of the Gospel and Epistle. 

The communion railing separates nave and sanctuary, 
if the choir is behind the altar. If in front of the altar 
and next to the communion railing, the choir should be 
limited by one or two steps leading up to the sanctuary. 

Matter for the Sacrifice. 

35. Above all, it is essential to secure such bread and 
wine as are required for the validity and propriety of the 
Sacrifice. 

1. Outside of pontifical Ceremonies, the throne is to be draped with 
green material, which is replaced by purple in penitential seasons. If the 
Bishop is a Cardinal, the green material is replaced by red. In any case, 
purple is required in the penitential season. The same rules apply to the 
Prie-DieUj or kneeling bench, of the Bishop. 



THE CHURCH VESSELS. 41 

The bread is to be made of pure flour of wheat, mixed 
with water, without addition of leaven in the Latin 
Church. The dough is cooked between two plates of iron 
properly heated.^ 

The wine ought to be natural {vinum ex vite) and fer- 
mented. However, the addition, at the beginning of the 
fermentation, of a quantity of spirits of wine, sufficient to 
raise the total proportion thereof to seventeen or eighteen 
per cent., might not prevent its use for Mass. 

White wine is generally preferred, because it does not 
soil the linens. 

The rubric prescribes that a little water be poured in 
the wine before offering. 

Church Vessels and Utensils. 

36, Sacred vessels. — The chalice and the paten are to 

be made of the most precious metal ; the inside at least must 
be plated with a coat of gold. The foot of the chalice only 
may be of brass or bronze. 

The paten has the form of a small plate. The chalice is 
a more or less wide cup, supported by a shaft with a knob 
in the middle. The shaft springs from a base or foot, large 
and heavy enough to secure for the chalice the required 
stability. 

Christian art, influenced by the modes of different ages, 
has multiplied the designs of chalices, and has lavished a 
wealth of enamels, carvings and precious stones on these 
vessels, which are to contain the Body and Blood of our 
Lord. And, hercj it should be borne in mind that art and 

1. The wafer-iron used for making altar-breads bears engraved light 
figures, which will appear in relief on the breads. The large hosts gener- 
ally bear the figure of a crucifix and the small ones the monogram of 
Christ or the ''Agnus DeV The best means to secure perfect white breads 
is to use irons with the inside silvered. This prevents both the burning 
and the sticking of the dough. 

Gfr. P. Ladislas^ Modules d'liosties pour les graveurs. 



42 SYNTHETICAL MANUAL OF LITURGY. 

industry are two different things, and that the beauty of a 
chalice is not necessarily in proportion to its cost. 

It is essentially required that the chalice and paten be 
consecrated. 

The Bishop is the ordinary minister of this consecra- 
tion. He recalls in the consecration of the paten the Pas- 
sion of the Saviour ; in that of the chalice, the sacrifice of 
Melchisedech ; and in both, the Entombment. The unction 
is made with Chrism. 

The ciborium, in which the Blessed Sacrament is kept, 
is a vessel of metal, generally of silver. However, it may 
be made of brass or other metal, but the inside must be 
gilded. 

The shape of the ciborium has varied; in the Middle 
Ages, a pious symbolism assigned to it the shape of a 
totver or of a dove. Nowadays, the ciborium is a wide cup 
upheld by a shaft, with a large base. A slight eminence, 
in the bottom of the cup, permits the priest to take the 
last particles more easily. The upper part, or cover, should 
be entirely removable; it is half-sperical, and surmounted 
by a cross. 

The ciborium is not consecrated, but Messed,^ The bless- 
ing of a ciborium is an Episcopal function, but may be and 
often is performed by a priest delegated by the Bishop. 

The pyx, ^^custodia/^ in which the Blessed Sacrament is 
carried to the sick, is a small ciborium. It is of various 
forms. It should always be made so that it may be easily 
purified. The priest places it in a burse of white silk, 
lined with a small corporal, and fastened around his neck 
by a cordon, a ribbon or a chain.^ 

1. The Rubric of the Missal (Tit. II, n. 3) requires this blessing. The 
ciborium that has contained the sacred species, should rest on a corporal 
until it is purified. The purification of the ciborium is performed like 
that of the paten by removing the particles into the chalice. After all 
visible particles have been removed, the priest receives wine in the 
ciborium, and, having thus washed this vessel, pours the wine into the 
chalice. After taking the ablutions, he wipes the ciborium with the purifi- 
cator. 

2. O'Kane^ On the Ruhrics^ p. 335. 



THE CHURCH UTENSILS. 43 

The ostensorium or monstrance, used to expose the 
Blessed Sacrament, may be of silvered or gilded copper. 

More generally it is made of silver — gold-plated or not — 
and often enriched with precious stones or enamels. 

Its shape has varied. Today, it consists of a figure of a 
radiant sun surmounted by a cross and upheld by a shaft, 
which is often sculptured (having the figure of an angel, 
etc.). This type offers a vast field to the inspiration of 
Christian artists. 

In the center is placed the lunula (or lunette y or ores- 
cent) of gold, or silver plated with gold, containing the 
Sacred Host. The Host should not be in contact with the 
glass, but only with the precious metal.^ 

37. Other utensils. — After the vessels destined for re- 
ceiving the Holy Eucharist, nothing is more sacred than 
the vessels {ampullae)^ in which are contained the Holy- 
Oils employed for consecrations, and for the administra- 
tion of the Sacraments. These are three in number, of tin 
or silver, having engraved upon them different initials 
significant of the oil contained therein : 

S. C. {sanctuyn Chrisma) mean the Holy Chrism. 

O. S. {oleum sanctum) or O. C. {oleum catechumen- 
orum), the Oil of catechumens. 

0. I. {oleum infirmorum), the Oil of the sick. 

These ampullae should never be placed in the tabernacle 
of the Blessed Sacrament; but in a special ambry, care- 
fully locked, and kept very clean. 

The vessels are to be cleaned every year for the recep- 
tion of the new oils blessed by the Bishop on Holy Thurs- 
day. 

Other utensils necessary for the sacred functions are : 

The Holy Water vessel, a vase with a semicircle handle, 
used to carry Holy Water in the ceremonies of the 
church, and especially at the Asperges before High Mass 
on Sundays. 

The sprinkler is a small piece of wood or metal, to which 

1. S. R. C. 3234, ad. 4—3974. 



44 SYNTHETICAL MANUAL OF LITURGY. 

is attached a hollow, perforated ball, containing a sponge. 
(The ball is sometimes replaced by a tuft of hair). The 
priest uses it to sprinkle the Holy Water. 

Sometimes the rubric prescribes the use of a branch of 
hyssop, which may be replaced by a twig of box-wood or 
other shrub. 

The censer and boat go together. The boat (a little 
vessel in the form of a boat, whence its name) contains the 
incense in powder or grains. The incense is taken with 
a small spoon often fastened to the boat by a chain. The 
brazier of the censer is hung upon three chains and sur- 
mounted by a cover or lid, which may be raised by a fourth 
chain. 

The person who incenses, holds the top of the chains in 
his left hand, and the lower part of the chains, near the 
cover, in his right. Thus, the smoke of the incense ascends 
to God, as a sign of adoration and a symbol of prayer.^ 

Incense is offered to God only. Relics and statues of 
the Saints are indeed incensed, also the clergy and the 
faithful, the corpse of a departed Christian, and objects 
which are blessed ; but with no other view than to acknowl- 
edge and adore the sanctifying action of God in these per- 
sons and objects. 

The cruets are small vessels of glass or metal,^ in 
which are put wine and water for the Mass. They are 
placed on a plate. 

A ewer and a basin serve to wash the hands of Prelates 
during sacred functions. 

The pax (peace) is a small ornamented plate of metal 
representing a pious subject (as f. i. the Good Shepherd or 
the ^^ Agnus Dei" used to communicate the kiss of peace at 
Low Mass and on several other occasions. It is placed on 
the credence-table and covered with a light veil. 

Lastly, we must mention the little belL During the 

1. "Let my prayer, O Lord, be directed as incense in Thy sight." Ps. 
cxL 2. 

2. The metal cruets should bear an external sign to distinguish that of 
the wine from that of the water. S. R. C. 3149. 



LINENS AND ORNAMENTS OF THE ALTAR. 45 

last three days of Holy Week, this is replaced by the 
clapper. 

Linens and Ornaments of the Altar. 

38. Upon the altar. — The altar is covered with three 
white linen cloths, the uppermost of which should reach 
almost to the ground. These cloths should be blessed by 
the Bishop or a priest having received proper faculties. 
They represent, the Pontifical says, the members of the 
mystical body of Jesus Christ, and the faithful, who vest 
Him as with a precious garment. 

Outside of the Mass a cover of woolen material is spread 
over the altar cloths. (No special color is prescribed for 
this cover, but, according to general principles, its color 
might appropriately be green at ordinary times, and purple 
in penitential seasons) . 

In front of the altar. — If the altar is not of artistic 
appearance or made of precious materials, there is to be a 
frontal, consisting of a piece of silk more or less richly 
embroidered and of the color of the day, covering the an- 
terior part of the altar. The ornament is called pallium or 
antipendium. 

The main altar-cloth may have a lace border. 

Over the tabernacle is placed the cover or canopy, 
of which we have already spoken.^ 

The cross of the altar, during Passion time, is to be cov- 
ered with a violet veil, replaced, during the Mass of Holy 
Thursday only, by a white one. 

The violet veil, a sign of mourning, is taken oflf at the 
hour when the thought of the Divine Crucified is present 
to all minds, on Holy Friday. This constitutes a most 
impressive ceremony. In Passion time all other crosses, 
statues and paintings are also veiled with purple. 

At solemn High Mass, the credence-table is to be covered 
with a white linen^ cloth, which should reach to the floor. 

1. Cfr. n. 32. 

2. Cotton is also allowed. 



46 SYNTHETICAL MANUAL OF LITURGY. 

Clerics who wish to communicate at the altar will 
find upon the credence-table a communion cloth. An- 
other will be fastened to the railing for the use of the 
faithful.^ 

With the cruets is the finger-towel, a piece of white 
linen folded or plaited, with which the priest wipes his 
fingers at the Lavabo. 

The Missal-stand should be appropriately covered with 
a veil varying in color according to the feast or season. 
The same remark may be made about the lectern^ or read- 
ing desk used by the priest at Lauds and Vespers and by 
other ministers, when chanting the Gospel, Epistles and 
solemn Lessons.^ 

Finally, it is becoming that the steps of the altar be cov- 
ered with carpets, which, on solemn feasts, may be ex- 
tended over the whole floor of the sanctuary. 

39. Cloths covering the sacred vessels. — Before Mass, 
when preparing the chalice, the priest (or the sacristan) 
puts over it a purificator,^ a white linen cloth, folded 
lengthw^ise in three, having in the middle a small cross. 
This cloth is used for wiping the cup of the chalice after the 
taking of the ablutions ; it does not require a blessing, but, 
before being sent to the laundry, it should be washed in 
three waters by a cleric in sacred orders. 

The pall is a small square of linen, either starched, or 
made stifif by slipping into it a piece of thin cardboard. 

The pall is placed on the paten over the host. During 
Mass it is used to cover the chalice. It should be blessed 
Tby the Bishop, or a priest who has received this faculty. 
Up to the Offertory and after the ablutions, the chalice, 
and the other objects, of which we have just spoken, are 
covered with the veil of the chalice. This veil is of silk, 
with a lining also of silk ; its color is the same as that of 

1. C/r. n. 34. 

2. C/r. n. 34. 

3. Cfr. n. 34. 

4. A purificator is to be placed with the ablution vase. Ofr. n. 34. 



LINENS AND ORNAMENTS OP THE ALTAR. 47 

the vestments. The cross, generally sewed or embroidered 
on it, is not required by any rubric. 

Such a cross is to be put upon the burse of silk, in which 
the corporal is kept. When the priest proceeds to the 
altar, and after the ablutions, the burse is placed over the 
veil of the chalice. Between these times, the priest sets it 
against the shelf, on the Gospel side, the opening turned 
downwards or towards the tabernacle, unless it be neces- 
sary to do otherwise, on account of a wrong disposition of 
the cross. 

The corporal is a sacred linen, very fine, without em- 
broidery, blessed by the Bishop, or a priest delegated by 
him. When unfolded, it is square in shape. Its size is 
determined by the width of the altar.^ 

It is upon the corporal that the Body (corpus) of our 
Lord is laid during the Holy Sacrifice; hence comes the 
name of corporal. The sacred vessels actually containing 
the Holy Eucharist must always be placed upon a corporal. 

The pall and the corporal are to be purified in three dif- 
ferent waters by a subdeacon, before being given to a lay 
person for washing. 

A veil or cover, of white silk, properly embroidered, is 
put over the ciborium, which actually contains the Holy 
Eucharist. The priest (or the deacon), before opening the 
ciborium, removes the veil, and puts it back after having 
closed the ciborium. The veil is not to be removed to give 
benediction, and even then the priest conceals the ciborium 
under the extremity of the humeral veil. 

The ostensorium, while not containing the Consecrated 
Host, is placed sidewise upon the altar. If it is laid upon 
the credence-table, it is appropriately covered with a light 
white veil. 

Finally, if the Blessed Sacrament is exposed^ a veil of 
white silk is suspended before it during a sermon. 

1. The corporal is folded three times, forming nine squares ; the one in 
front being marked with a small cross. It is permissible to border the 
corporal with narrow lace. Formerly the corporal was large enough to 
be folded over the chalice during Mass. This is the origin of the pall. 



CHAPTER III. 

CLERGY. 

I. Hierarchy. — II. Clerical Dress. — III. Sacred Vestments. 
IV. Gestures or Ceremonies. 

I. HIERARCHY OF THE CLERGY.^ 

40. The clergy are entrusted with the charge of Divine 
Worship. The Sacrament of Holy Orders is the means to 
perpetuate this body of men. 

So heavy is the responsibility which it imposes, and so 
numerous the graces requisite to the fulfillment of its 
obligations, that this sacrament is administered only by 
degrees. 

The initiation is the Tonsure, which prepares for Orders 
as the novitiate prepares for Religious Profession. Once 
tonsured, a man belongs to the clergy, he ranks in the 
choir, and participates officially in the Divine praise and 
public prayer. 

Through Minor Orders, the cleric is intrusted with 
functions, which, little by little, draw him nearer the 
sanctuary and the altar. 

The Porter has charge of the doors, and of ringing the 
bells. He keeps the keys of the church. 

The Lector (Reader) reads the Prophecies. (Formerly 
he read them from the anibo) . 

1. The word ''Hierarchy'' is understood here in its proper canonical 
meaning of a hody of clergy of different ranks or orders, enjoying the 
powers of the Church according to their degree. The meaning commonly 
received of the word Hierarchy, viz., that of the tody of the Bishops of a 
country, is an incorrect one. 



THE CLERGY. 49 

The Exorcist stands by the communion-railing and 
keeps away the profane and unworthy. 

The Acolyte- stands by the credence-table, and presents 
the cruets. 

The Subdeacon stands at the foot of the altar steps. He 
ascends the altar to present the matter for the sacrifice. 
His order, the first of the Sacred or Major Orders in the 
Latin Church, binds him irrevocably to the service of the 
Church, and imposes upon him the obligation of chastity 
and the daily recitation of the Divine Office, 

The Deacon certainly partakes in the Sacrament of 
Orders. He co-operates in the offering of the Holy Sacri- 
fice, and receives the power of administering the Holy Eu- 
charist and preaching the word of God.^ 

The Priest offers and consecrates the Divine Victim, 
forgives sins, preaches, blesses and administers all the 
Sacraments, except Confirmation andJSoly Orders. 

The Bishop, invested with the plenitude of the priest- 
hood, confers the Sacrament of Confirmation, and perpet- 
uates, through the Sacrament of Holy Orders, the Sacred 
Hierarchy. 

The Pope, the Bishop of Bishops, Jesus Christ's Vicar, 
teaches the Church with infallible authority, appoints 
Bishops and has plenary powers to govern the Church 
of God. The Cardinals form his court and council. 

At each degree of the hierarchy, those who are invested 
with any potcer, or intrusted with any function of exterior 
worship, assume, at the same time, special duties towards 
Jesus Christ's mystical body. This is beautifully ex- 
pressed by the ceremonies and prayers of Ordination. 

Prayer and edification by example, and often by public 
speech, are duties incumbent on all clerics, whatever their 
rank in the sacred hierarchy. 

1. He also receives the power of administering solemn baptism. 



50 SYNTHETICAL MANUAL OF LITURGY. 

11. CLERICAL DRESS. 

41. Clerical dress in generaL — No special garb was 
worn by clerics in the early years of the Church, and the 
sacred vestments now in use are but modifications of the 
civil garments worn by the Komans. The distinction be- 
tween clerical and lay dress was made only when the short 
tunic of the Barbarians was adopted by the Romans. The 
clergy kept the long tunic (talaris ttcmica)^ which became 
the distinctive garb of the clergy. 

This tunic, or cassock, was at first white, this being the 
color of the Roman dress; but no special color was pre- 
scribed, and, during the Middle Ages, the garb of the 
cleric though conspicuous by its form was not different in 
color from that of the layman. Generally, however, simple 
clerics and priests were forbidden green and red, which 
were reserved for Bishops. 

It is only in the sixteenth century that the actual colors 
of clerical dress became fixed: Black, violet, red and 
white. 

In all liturgical seasons, the black cassock is worn, at 
home and in church, by clerics and priests. In Catholic 
countries, it is worn also out of doors. Cardinals, Bishops, 
and Prelates wear a black cassock at home, but it is orna- 
mented with red or purple trimmings, according to their 
rank and the liturgical season. 

The purple cassock is worn in church by Bishops and 
Prelates, except on penitential days. 

Cardinals have the privilege of a red cassock, which 
reminds them that they must be ready to shed their blood 
for the cause of the Church. 

A white cassock is one of the personal insignia of the 
Sovereign Pontiff. This color is a symbol of the purity of 
life, which ought to be the characteristic of the Yicar of 
Christ. 

The clerical costume includes besides the cassock, the 
cincture, the cloak, the broad hat, the Roman collar and 
shoes with buckles. Thus completed, the costume of 
ecclesiastics is, in the eyes not only of a Catholic, but of 



CLERICAL DRESS. 51 

any man of taste, a real type of purity, of graceful dignity 
and noble simplicity/ 

42. Choir dress. — All ecclesiastics and officers of the 
church wear the cassock in the church as the principal 
part of their choir dress. 

Over the cassock, clerics and priests put the surplice, a 
white vestment reaching almost to the knees, the sleeves 
of which are as long as the arm, and at the same time 
very wide. The surplice is adorned with very little or no 
lace. Its name is derived from superpelliceiim {super 
pelles) meaning that this garment is to be large enough to 
be put even over a furred coat. 

The surplice is generally replaced, in this country, by the 
cotta (improperly called surplice), a garment of linen, 
shorter than the surplice, bordered with lace, and cut 
square on the shoulders. 

The rochet is a surplice with tight sleeves, ornamented 
with lace. It is the usual choir dress of Bishops, Prelates 
and Canons. 

The Bishop in his diocese, and Canons who have a spe- 
cial indult, put on the mozzetta over the rochet. This is 
a cape to which is attached a small hood, a vestige of a 
larger one used in some places even in the eighteenth 
century. 

The mantelletta, a sleeveless garment, reaching to the 
knees, replaces the mozzetta, when the Bishop is outside of 
his jurisdiction. This garment is worn by Roman Pre- 
lates. 

The solemn choir dress of the Bishop is the cappa 
magna, a large cloak, with a long train, and a cape of 
ermine in winter and silk in summer, worn over the rochet. 

Canons and Prelates wear the cappa, but folded and 
reduced, thus signifying an inferior dignity. 

The choir costume is completed by the biretta, a square 
cap with three projections on top, and a tuft (not a tassel) 
of silk in the middle. 

1. Consult Mgr. Martindcci^ Manuale Sacrarum caeremoniarum. Mgr. 
Barbier de Montault^ Le costume et les usages ecc^esiastiques. 



52 SYNTHETICAL MANUAL OF LITURGY. 

The biretta of clerics and simple priests is black. That 
of the Protonotaries Apostolic, black with a red tuft. That 
of the other Eoman Prelates, black with a purple tuft. 
Since 1888, Bishops have the privilege of wearing an 
entirely violet biretta. That of a Cardinal (one of his 
princely insignia) is red. 

IIL SACRED VESTMENTS. 

I. General Principles. 

43. Most of the vestments must be blessed by the Bishop 
or a priest delegated by him. 

The formula of this blessing is given in the Eitual and 
the Pontifical. It alludes to the Sacred Vestments used 
under the Old Law, implores the virtues necessary to those 
who are to wear these holy robes, and presages the ^^gar- 
ments of glory," (Isaias liii, 1), which shall be the re- 
ward for such virtues. 

The color of these vestments varies. 

White is used upon the festivals of the Trinity, of the 
Saviour, of His Blessed Mother, of the Angels and of those 
Saints, who, without shedding their blood, gave their testi- 
mony by the practice of exalted virtues. Confessors, Vir- 
gins and Holy Women. Purity, innocence, holiness, joy 
and glory, are equally signified by this color. 

Red is used on the feast of Pentecost and at the votive 
Mass of the Holy Ghost, as a reminder of the tongues of 
fire, a form in which the Holy Spirit manifested Himself. 
Eed is also used on the festivals of the Martyrs, as a symbol 
of the blood, which they shed for God's cause. For the 
same reason, this color is used also on the various com- 
memorations of our Lord's Passion. 

Green, which is used from the day of the Epiphany to 
Septuagesima Sunday, and from the feast of the Trinity 
to the first Sunday in Advent, when there is no special 
solemnity, is a symbol of the growth of virtues in souls. 



SACRED VESTMENTS. 53 

planted, as so many flowers, in the garden of the Church.^ 
Purple or Violet is used on days of penance. It is re- 
placed by rose color when the penitential season is illumi- 
nated with some joyful prospect, as on Sundays of Gaudete 
and Laetare, and on the fourth Sunday of Advent, when it 
happens to be the eve of Christmas. 

Black is used on Good Friday, and at services for the 
Dead. 

II. Vestments of Priests and Ministers. 

44. Vestments for Mass. — All sacred ministers vest in 
amice^ alhy cincture and maniple. 

The amice is a piece of linen,^ square in shape, with a 
small cross sewed in the middle. Two strings or ribbons, 
attached to the front corners, serve to fix the amice 
around the shoulders. The priest, having kissed the small 
cross, rests for a moment the amice on his head, and then 
spreads it on his shoulders and adjusts it round his neck, 
crossing^ on his breast the strings, which he passes behind 
his body and ties in front. 

Meanwhile, he recites a prayer, in which the amice is 
compared to a ^^helmet of salvation,''^ and a protection 
against ^^the darts of the evil one.'^ 

The Bishop places the amice on the subdeacon, as a 
symbol of reserve in speech. It reminds us also of the 
shroud of our Lord. 

Monks have kept the ancient custom of covering the 
head with the amice, when proceeding to the altar. With 
it they envelop the hood of the habit. The biretta has 
replaced the hood for secular priests. 

1. At the office de ea of a Sunday occurring during an Octave, the color 
prescribed is that proper to the Octave, f. i. on Sunday within the Octave 
of St. Lawrence, the Mass de ea is to be said with red vestments, and not 
green. 

2. The general decree of the S. Cong, of Rites, 2600, prohibits the use 
of cotton in making amices and albs. See also S. R. C, 1287, 3455. 

3. The general rule is that, in any crossing, the right part is put over 
the left. 

4. Eph. vi, 17. 



54 SYNTHETICAL MANUAL OF LITURGY. 

The alb is a long tunic of white linen, reaching to the 
feet. The surplice and the rochet have been taken from 
it. The alb symbolizes that angelic purity which should 
shine in those who stand at the altar. This meaning is 
very appropriately expressed by the prayer recited by the 
priest, while putting on the alb. 

The alb also reminds us of the white robe of derision, 
which Herod put on our Lord. (Luke xxiii, 11.) 

The cincture is a string of linen, silk, wool or cotton, 
white or of the color of the vestments, with tassels at the 
ends. It is used to gird up and fasten the alb about the 
body. The one who girds himself therewith implores the 
grace of perfect chastity. The cincture reminds us of the 
cord which bound our Lord in His Passion. 

The maniple, formerly a narrow strip of linen used as a 
handkerchief, has become an ornament, which is fixed 
above the wrist of the left arm. It is adorned with three 
crosses, the smallest one being in the middle, (this cross 
is kissed when putting on the maniple), the two others 
at the extremities. The prayer recited when putting 
on the maniple reminds us of its former use, as well as 
the etymology of its name. It speaks of the harvest of 
merits gathered ^^in the sweat of his face'' by the spiritual 
laborer, who expiates, by his toil and tears, his own sins 
and those of his neighbor. 

Besides the above vestments, common to all sacred min- 
isters, the deacon, the priest and the Bishop wear the 
stole. The stola was, among the Romans, a sort of mantle 
falling in folds from the shoulders to the feet. It seems 
that our modern stole is but the border of this mantle. 

The stole is, like the maniple, adorned with three 
crosses. Deacons wear the stole over the left shoulder and 
joined on the right side. Priests cross it over their breast. 
Bishops, on account of their pectoral cross, wear the stole 
hanging on each side. Priests wear the stole in this 
last way over the surplice. The stole is a symbol of the 
yoke of Christ,^ and reminds us of Christ's obedience, 

1. Accipe iugum Domini. (Roman Pontifical.) 



SACRED VESTMENTS. 55 

which has become the principle of the graces conveyed 
through the priest's ministry. 

The tunic completes the subdeacon's dress, and the 
dalmatic the deacon's. Both these vestments are nowa- 
days exactly alike. Formerly the dalmatic had short wide 
sleeves, while the tunic had long, tight ones. 

These vestments are ^^garments of gladness;"^ therefore 
they are not used in penitential seasons, Advent and Lent. 

The chasuble, worn by the priest celebrating Mass, ex- 
presses by its fullness the perfection of priestly charity.^ 
Wherefore, when it is worn, on penitential days, by the 
deacon and the subdeacon, it is folded or cut in front. 

When a Bishop officiates at solemn High Mass, he puts 
on the tuniCj the dalmatic and the chasuble. In this case, 
the tunic and the dalmatic are made of light silk. 

The chasuble is adorned with a cross. 

Formerly the chasuble {casula, a small house) was a 
garment perfectly circular with an opening in the middle 
to admit the head, while it enveloped the rest of the person 
of the priest. To have the celebrant's hands and arms at 
liberty, it was necessary that it should be gathered up 
over his shoulders. To avoid this inconvenience, the 
chasuble has been gradually cut, so as to assume the form 
it now has. But in memory of the ancient form, certain 
rites have been retained as, for instance, the use of the 
server holding the bottom of the chasuble at the consecra- 
tion, and of the deacon and subdeacon taking hold of the 
border of the chasuble while the priest is incensing the 
altar, etc. 

If the cutting of the sides of the chasuble, the tunic and 
the dalmatic has made them easier to wear, it has not 
increased their majesty. 

1. Judith X, 3. Tunica incunditatis et indumento laetitiae . . . in- 
dumento sulutis, et vestimento laetitiae. . . . (Roman Pontifical.) 

2. Accipe vestem sacerdotalem per quam caritas intelligitur. (R. 
Pontif.) This symbolism was rendered much more conspicuous by the 
ancient form of the chasuble. 



56 SYNTHETICAL MANUAL OF LITURGY. 

45. Vestments used outside of the Mass. — The cope 

(pluviale) is a large cloak, to which a hood was formerly 
attached. It is open in front. Its original use was to 
protect the wearer from cold or rain in processions. 

The cloak of some religious (f. i. Dominicans), and the 
cappa magna of Bishops and Canons, have the same 
origin as the cope, and more distinctly remind us of its 
former use. 

Nowadays, the material of the cope is silk of the color 
proper to the office of the day; the hood has been ripped 
up, and has become that semi-circular ornament, which is 
spread on the back of the cope. The cope is worn with the 
stole at solemn Benedictions. The maniple is never used 
together with the cope. At Vespers and Lauds, the cele- 
brant in cope does not wear the stole, except at Offices for 
the Dead. He should not even wear it at Vespers and 
Lauds celebrated when the Blessed Sacrament is exposed,^ 
unless he has to expose the Blessed Sacrament, or to close 
the service by the Benediction. 

In processions and at funeral absolutions, the celebrant 
wears the stole and the cope. 

The assistant priest at pontifical ceremonies, the assist- 
ants of the celebrant and chanters^ at solemn Vespers and 
Lauds wear the cope. 

Priests and deacons must put on the stole, when they 
have to handle or carry the Blessed Sacrament.^ When 
they have to transfer the Holy Eucharist from one place 
to another, they put on the humeral veil. 

The celebrant spreads over his shoulders the humeral 
veil, with which he also covers his hands, to carry the 
Blessed Sacrament in procession or to bless the people 
therewith. 

The humeral veil is a long wide piece of silk or gold 
cloth. It is always white (or gold) at Benedictions and 

1. S. R. C, 3301 ad 1 ; 3873 ad 2. 

2. Provided they are clerics. 

3. Except the deacons of honor, vested in dalmatic, assisting the Bishop 
at solemn Benediction. 



PONTIFICALS. 57 

Processions of the Blessed Sacrament. At solemn High 
Mass, the subdeacon wears a humeral veil, the color of 
which matches that of the vestments. He uses it to cover 
his hands when he brings the chalice to the altar, at the 
Offertory, and when he holds the paten, from the Offertory 
till the end of the Pater Noster. 

Finally, an umbrellino, or a canopy, of white silk, is 
borne over the Blessed Sacrament, when it is being trans- 
ferred from one tabernacle to another, or when carried in 
procession. 

III. Pontificals. 

46. "Pontificals" are marks of dignity used by Cardi- 
nals and Bishops, when they oflSciate at solemn High Mass 
or other offices of the church. The use of "Pontificals^^ is 
also attributed by Canon Law to Abbots in their monas- 
teries, and, by indults, to certain Prelates and Canons. 

These insignia are : 

1. The stockings (caligae), sandals {sandalia, calcei), 
and gloves (chirothecae) . Their color is that of the vest- 
ments. They are used at solemn High Mass only, solemn 
Requiem Mass excepted. Bishops put them on in the 
sanctuary, Prelates, in the sacristy, before vesting in the 
chasuble. 

2. The ring is the symbol of the spiritual marriage of 
the Bishop with his Church. The pontifical ring, adorned 
with a large gem, must be loose enough to be worn over 
the gloved finger. 

3. The pectoral cross, which is used at Pontifical Mass, 
contains relics of Saints. The Prelate puts it on before 
the stole. Neither the cross nor its cordon is to be worn 
over the chasuble.^ 

4. The mitre, a solemn head-covering is always white. The 
^'simple mitre'^ is of silk or linen ; the mitre called "anri- 
phrygiata'^ is embroidered with gold ; the "precious mitre" 
is of gold cloth, richly embroidered and studded with 
gems. The two points or horns of the mitre symbolize the 

1. S. R. C, 3301 ad 1 ; 3873 ad 2. 



58 lYNTHETICAL MANUAL OF LITURGY. 

Episcopal power, formidable to the enemies of truth.^ The 
mitre has, depending from it in the back, two fillets, called 
pendants or fanons, which formerly met and were tied 
under the chin, in order to make the mitre more secure on 
the Prelate's head. 

5. The crosier is the Bishop's crook or pastoral staff, a 
symbol of his pastoral authority and care. It consists of 
a metallic staff, generally gilded, curved at the top, and 
pointed at the bottom. It is not used at funeral services. 
The crosieVy being a mark of jurisdiction, is used by 
Bishops in their dioceses, and Abbots in their monasteries, 
A Bishop may use it outside of his diocese with the per- 
mission of the ^^Ordinary,'' and when it is required by the 
ceremonial at solemn blessings, consecrations, ordina- 
tions, etc. 

At processions, it may be carried before the Bishop Or- 
dinary,^ by a cleric, who holds it raised in both hands. 

6. The hand-candlestick {palmatoria, scotula) is a 
low candlestick with a long handle. 

By his motn propria ^^ Inter niultipUces^^ (February 21, 
1905) Pope Pius X conceded the use of the hand-candle- 
stick to all Prelates.^ 

7. The gremial is a square veil of silk, which is placed 
on the lap of a Prelate, when he sits in celebrating pontifi- 
cal Mass. 

8. The pallium^ or pall consists of a narrow band of 
white lamb's wool, from which hang two pendants of the 
same material, one of which is meant to fall down the 
middle of the back and the other over the breast. Six 
small black crosses are embroidered on the circular band 
and its lappets. The pallium is fastened on to the shoul- 
ders with three pins of gold. 

1. Quatenus decorata facie, et armato capite, cornibus utriusqiie Testa- 
menti, terrihiUs appareat adversariis veritatis. (Rom. Pont. De cons, 
electi in episc.) ' 

2. S. R. C, 1583 ad. 1. 

3. Const. Inter multipUces n. 78. 

4. Pontiflcale romanum, De Pallio. — Caer. Episc. I. xvi. 



INSIGNIA OF THE POPE. 59 

Every metropolitan receives the pallium from the Pope, 
on application made ^Hnstanter^ instantius, instantis- 
simeJ^ The honor of the pallium is attached to several 
Episcopal sees on account of their historical importance. 
The Sovereign PontiiB: sometimes confers the pallium upon 
a Bishop, as a mark of personal benevolence. 

The pallium is made of the wool of two white lambs, 
blessed every year in St. Agnes' basilica, on the day of her 
feast.^ 

9. A metropolitan Archbishop, within the limits of his 
province, has the right to have a cross carried before him, 
in such a way that the crucifix be turned towards him. 
This cross (much like that used in processions) is also 
held before the metropolitan when he gives his blessing. 
Then, out of respect for the cross, he does not wear the 
mitre. 

IV. Vestments and Insignia Peculiar to the Pope. 

47. The falda is a very large robe with a train. It is 
made of white silk. The Holy Father puts it on over his 
cassock, before vesting in the alb. 

The fanon consists of two capes of silk, the lower being 
somewhat longer than the upper. Both are striped with 
perpendicular lines, alternately white, gold and red. A 
radiant cross is embroidered in front. The Pope uses this 
vestment over the chasuble, at solemn High Mass only. He 
puts the pallium over it. 

The subcingulum is a kind of purse, much like a maniple, 
which the Pope wears hanging from the left side of the 
cincture. A cross is embroidered on it. The Pope is the 
only one who wears this ornament in the Western Church ; 
but all Eastern Bishops make use of a similar one, with 
this difference, however, that they wear it hanging from 
the right side. 

The tiara is a triple crown worn by the Pope, on solemn 
occasions, as, for instance, when giving the solemn bless- 

1. Dom GufiEANGER. The Liturgical Year. Christmas, January 21. 



60 SYNTHETICAL MANUAL OF LITURGY. 

ing Urbi et OrM, and generally when he is carried on his 
portable throne called Sedia gestatoria. In such occa- 
sions two flahelU or fans of peacocks' feathers are borne, 
one on each side of the sedia bj private chamberlains. 

When officiating, the Pope does not wear the tiara, but 
the mitre, as other Bishops. 

The Holy Father does not make use of the crosier, for its 
crook symbolizes a limited jurisdiction. He uses in its 
stead the ferula, a staff or sceptre with a cross at its top.^ 

Upon one of the Pope's rings is engraved a figure of St. 
Peter fishing. This ring, known as the fisherman's ring, 
is used as the Pope's private seal, and is solemnly broken 
at his death. 

The Pope alone has the right to have a cross on the 
upper part of his shoes. The faithful admitted to a pri- 
vate audience kiss this cross, after having made three genu- 
flections, in conformity with the etiquette of the Roman 
Court. 

APPENDIX. 

48. To the church is annexed the sacristy, and some- 
times the house of the clergy. Formerly the cemetery ex- 
tended around the church, hence its name: '^Church- 
yard/^ 

1. Sacristy. — It is in the sacristy that sacred ministers 
put on their vestments; there, vestments, sacred vessels 
and church linens are kept. 

The sacristy should be at a short distance from the sanc- 
tuary, suflaciently large, well located, exposed to the south 
or east, and easy to ventilate. Location and details of 
construction should be chosen with a view to precaution 
against dampness. 

There are to be found in the sacristy : 

A vestment-case with drawers used to keep vestments 
in good order. Its upper part serves as a table, upon 
which vestments may be placed before Mass and oflSces. 

1. The triple-armed cross, which is commonly regarded as one of the 
proper insignia of the Pope, has never existed. 



SACRISTY. CEMETERY. 61 

To it may be added cases and smaller drawers such as are 
necessary to keep linens and other objects. 

It is surmounted by a cross. 

A safe for sacred vessels and other precious objects. 

A fount with rolling towels. 

The piscina^ a basin with a rather large drain pipe to 
carry ofif water, ashes, cotton, etc., into a hollow place dug 
in the earth, and uncemented. The basin ought to be her- 
metically closed with a cover. 

The sacristy is a holy place; therefore a religious 
silence is there expected. 

Eegularly speaking, sacristans should be clerics in- 
vested with Minor Orders. Let them, at least, have the 
zeal and the spirit of faith intended by these Orders. Let 
them exercise great care in the discharge of their duties. 

2. House of the clergy. — It is important that the 
house, in which the parochial clergy live, be near the 
church. 

Near the Cathedral are located the Bishop's residence, 
the Canons' houses and the Diocesan Seminary. 

3. Cemetery. — The cemetery (from KoLfjLrjTrjpcov dor- 
mitory, sleeping place) is the burial ground. Formerly it 
always surrounded the church. The gravestones, sur- 
mounted by a cross, reminded the living to pray for the 
departed, and to reflect on the salutary thought of their 
last end. Every Sunday, at procession, during a short 
station in the cemetery, the Church used to ask God to 
grant everlasting rest to those who had left this world, 
and made the hope of the resurrection shine before the 
eyes of the bereaved. Non contristemini sicut et coeteri 
qui spem non hahent.^ 

1. The Church and Sacristy are to be kept clean and in good ord«r. It is 
Important to have a place for each object and to put each object in its 
own place. It is better to wipe off the dust with a piece of cloth, than to 
remove it with a duster. 

2. Thess. iv, 12. Directions as to the blessing of Cemeteries will be 
found hereafter when speaking of funerals. 



62 SYNTHETICAL MANUAL OF LITURGY. 

IV. GESTURES OR CEREMONIES. 

49. Ceremonies are oflflcial gestures prescribed in 
sacred functions. 

The Rubrics, both general and particular, contained in 
the liturgical books/ state the rules to be observed in 
ceremonies as well as in using liturgical texts.^ Good 
order and a spirit of religion equally impose a great exact- 
ness in observing the ceremonies prescribed by the Rubrics, 
by the Ceremonial of Bishops and private ceremonials 
approved by ecclesiastical authority. 

Negligence in observing the rules of ceremonies is 
always inexcusable, seldom sinless, and may cause grave 
omissions and mistakes. 

The gravity of the obligation is proportioned, in each 
particular case, to the importance of the object^ various 
circumstances and practical difficulties.^ 

50. Elements. — Whether they consist in the move- 
ments of individuals, or of a collective body, ceremonies 
comprise three elements : attitudes, movements^ actions. 

1. Attitude changes, in view of exciting attention, or of 
expressing religious sentiments. 

There are three diflferent attitudes: sitting, standing 
and kneeling. 

Kneeling expresses humility, the nothingness of man be- 
fore God. When a Christian is standing^ his prayer is 
more ardent,^ he utters the Divine praise with more 
earnestness,^ his attention is more easily given to the one 

1. Gfr. n. 12. 

2. General Rubrics occupy the first pages of the different liturgical 
books, or of their principal parts, as, for instance, in the Ritual, where 
general Rubrics immediately precede each Sacrament. Particular Rubrics 
are to be found in the midst of the text itself, from which they are gener- 
ally distinguished by being printed in red type, hence their name. 

3. Cfr. n. 6, where Rubrics in general were treated. 

4. Prayers recited by the priest at the altar. 

5. Te Deum, and evangelical canticles — Magnificat, Benedictus, Nunc 
dimittis. 



ELEMENTS OF CEREMONIES. 63 

who reads or speaks,^ to whom he is, as it were, more 
closely united. 

By standing^ whilst a function is being conducted in 
choir/ each one honors those who are performing it, and 
is ready to take part in it. 

Standing, kneeling or walking, with hands joined over 
the breast, are striking expressions of internal recollection 
which abstracts from any external action. 

Standing with hands extended, facing one another and 
uplifted, is a frequent attitude of the priest praying at the 
altar. It symbolizes the opening of the heart and mind 
before God. This attitude is very ancient, as we gather 
from the frescoes of the Catacombs, and early documents.^ 

Sitting is an attitude of rest, favoring attention to 
reading and preaching,* and application to psalmody.^ 

2. Movements — the walk, bows,^ genuflections,^ ex- 
tending, raising and joining of hands, raising the eyes, 
etc., should always be grave, without anything precipi- 
tated or affected. Let them always be the expression of an 
attentive soul, impressed with the importance of the holy 
ministry. 

3. The same sentiments should vivify each one of the 

1. Gospel. 

2. Incensing ; kiss of peace ; intonation of antiphons, etc. 

3. This attitude has its origin in the Old Testament. Cf. Ex. xvii, 11 ; 
Ps. xxvii, 2 ; lUd. cxxxiii, 2 ; IMd. cxlii, 6 ; Tim. II. 2. Tertullian, De 
orationey cap. 14, etc. 

4. Epistle, Lessons, Sermons. 

5. Different parts of the Mass, Psalms, etc. 

6. Simple how, consisting in inclining the head somewhat. Moderate 
how, a slight inclination of both head and shoulders. Profound how sup- 
poses that the head and body are so bent forward, that the knees may be 
easily touched with the hands. 

7. The simple genuflection is made by touching the floor with the right 
knee, near the heel of the left foot. The douhle genuflection, or prostra- 
tion, is made by kneeling on both knees and making a profound how. 



64 SYNTHETICAL MANUAL OF LITURGY. 

actions prescribed by the rubrics: signs of the cross,^ 
sprinkling, incensing, kiss,^ etc. 

51. General Ceremonies. — The clergy in the choir 
bow their heads, and if they have their birettas on, they 
remove them, when the names of Jesus and Mary are pro- 
nounced, or of the Saint whose office is recited, or of 
whom commemoration is made; at the names of the three 
divine persons of the most Holy Trinity f at the name of 
the Sovereign Pontiff. 

They bow when the celebrant says : Or emus; during the 
Gloria in excelsis, at the words Adoramus te, Gratias agi- 
mtis tiM, lesu Gliriste^ Suscipe deprecationem nostram; 
during the Gredo^ at the words lesum Ghristum^ Simul 
adoratur;^ during the Preface, at Gratias agamus Domino 
Deo nostro. 

Likewise they remove their birettas and bow, during 
Vespers, at the words. Sit nomen Domini benedictum of 
"^the Psalm Laudate pneri Dominum. 

Those who are walking, or performing some ceremony, 
stop whilst these words are being chanted, and turn to- 
wards the altar. 

1. When the priest blesses some object with a sign of the cross, he must 
join his hands before doing so. When one hand only is used in a liturgi- 
cal action the other should not remain lifted up, but be rested upon the 
altar or over the breast, according to the case. 

2. When a minister presents an object to the priest, he kisses first the 
object, and then the hand of the priest. When he receives an object from 
the priest, he kisses first the hand of the priest, and then the object. This 
is the general rule. 

3. Caer. Episc, I. xxiii, 20 ; — II. vi, 8. — At the Gloria Patri and other 
doxologies, and at the last strophe of certain hymns. 

4. At the words Et incarnatus est, all uncover their heads, but remain 
seated ; only those who are actually walking or standing bend their knees. 
Everybody genuflects at these words on Christmas Day and on the An- 
nunciation Day. 

A decree of the S. Cong, of Rites (Sept. 17, 1897) allows the clergy and 
faithful to kneel at Et incarnatus est if such is the local custom. 

Mgr. Maetinucci teaches that all should kneel, except the Celebrant and 
his assistants. Canons and Prelates. {Man. Sac. Caer. Book II, ch. iv, n. 
129.) 



GENERAL CEREMONIES. 65 

In the choir, no one should make other signs or move- 
ments, than those required by the oflQce, which is being 
celebrated. 

When anyone enters the choir after the functions have 
commenced, he should remain some time kneeling, saying 
some prayers, then, make a genuflection, bow to the choir, 
and go to his place, where he conforms himself to the 
actual posture of the choir. 

Should one leave the choir, he observes the same rules, 
but inverts the order of his actions. 



CHAPTER IV. 
LITURGICAL CALENDAR. 

I. Day and Year. — II. Perpetual Calendar. 

52. The whole universe is the temple of God. However, 
God has ordered that temples, built by man's hands should 
be dedicated to Him. 

Likewise, time belongs to God, and yet He has reserved 
certain periods specially for Himself. 

Men's work is generally governed by the change of light 
and seasons, and consequently is divided into daily work 
and yearly work. 

In the same way, to the worship of God, hours and days 
are devoted, selected from the hours of the day and from 
the days of the year. 

Hence, the relations of the Liturgy to time-reckoning, 
the relations of the ecclesiastical computation to the com- 
mon calendar.^ 

I. DAY AND YEAR. 

53. The apparent motion of the sun every twenty-four 
hours distinguishes the day from the night. 

The apparent path of the sun through the signs of the 
zodiac measures the year. 

Finally the motion of the moon, relatively to other con- 
stellations, has caused the division of the year into 
months. 

In other terms, and to pass from appearances to reali- 
ties, the rotation of the earth on its axis determines the 

1. Cfr. De anno et eius partihus in the Breviary (Pars hiemalis). Authors 
treating of astronomy and time-calculation. 



JULIUS CAESAR^S REFORMATION. 67 

alternations of day and night; the revolution of the earth 
around the sun regulates the year, and the revolution of 
the moon around the earth has suggested a division into 
months. 

Seasons result from the fact that the axis of the earth, 
almost constantly parallel to itself, points toward the 
North Star, making an angle of about 67° with the plane 
in which the earth is moving. 

Spring begins when the sun, constantly ascending in the 
heavens, happens to be in the plane of the equator, equally 
distant from each pole, and at the same time in the plane 
of the ecliptic. This is one of the two equinoxes, epochs 
when spring and autumn begin. 

At the solstices, which mark the beginning of summer 
and of winter y the sun is at its farthest point from the 
equator. 

The year is thus divided into four seasons: Spring^ 
summer, autumn and winter. The year is also divided 
into twelve unequal months, and into fifty-two weeks plus 
a day. 

54. Reformation of the civil year. — The astrono7nical 
year is that time required by the sun in which to make one 
revolution through the ecliptic, and it consists of 365 
days, 5 hours and 49 minutes.^ The civil year consists of 
365 days. The difference is nearly six hours, making one 
day in four years. 

Such a difference at length threw all dates into confu- 
sion, so that, at the time of Julius Caesar, there was a dif- 
ference of three months between the astronomical year 
and the civil year. Julius Csesar made the first correc- 
tion of the civil calendar, by introducing an intercalar 
day every fourth year, making February consist of 29 days 
instead of 28, and, of course, adding one day to the whole 
year, making it consist of 366 days. This fourth year was 
denominated Bissextile, from the name of the additional 
day, Ms sexto kalendas martii. This reformation was 
brought about in 46 B. C. 

1. Exactly 365d., 5h., 48m. 51.6s. 



68 SYNTHETICAL MANUAL OF LITURGY. 

But the true correction was not 6 hours, but 5 hours 
and 49 minutes ; hence the intercalation was too great by 
11 minutes. This small fraction would amount, in 1,000 
years, to more than seven days. 

From the year 325 to 1582 it had in fact amounted to 
about 10 days; for it was known that in 325, the vernal 
equinox fell on the 21st of March ; whereas, in 1582, it fell 
on the 11th. 

In order to restore the equinox to the same date. Pope 
Gregory XIII decreed (1582) that the year should be 
brought forward 10 days, by reckoning the 5th of October 
the 15th. In order to prevent the calendar from falling 
into confusion afterwards, the following rule was adopted : 
Every year whose number is not divisible by four without 
a remainder, consists of 365 days ; every year which is so 
divisible, but is not divisible by 100, of 366; every year 
divisible by 100, but not by 400, again of 365, and every 
year divisible by 400, of 366. 

This is the Gregorian reformation,^ This reformation, 
however, involves an error of less than a day in 4237 
years, but this error will be easy to correct. 

11. PERPETUAL CALENDAR. 

55. The civil year begins on the 1st of January. In the 
sixteenth century (and even in the eighteenth century in 
England) the first day of the year was the 25th of March. 

1. Months. — To make up a perpetual calendar, we first 
draw 12 columns, one for each month, and we inscribe in 
them the numbers of the days: Thirty-one for January, 
March, May, July, August, October and December; 30 for 
April, June, September, November ; 28 for February, with 
an additional day in leap years. 

2. Fixed feasts. — Immediately, we may write the 
names of the fixed feasts on their proper days: Christ- 

1. The Gregorian reformation was not adopted in England until 1752. 
It is not vet adopted by Russia and peoples of Greek religion, so that 
there is between their calendar and ours a difference of 12 days. 



PERPETUAL CALENDAR. 69 

mas, on the 25th of December; the Circumcision, on the 
1st of January; the Epiphany, January 6; the Purifica- 
tion, February 2; the Annunciation, March 25 (nine 
month before Christmas) ; the Assumption of the Blessed 
Virgin, August 15; All Saints' Day, November 1; the 
Feast of the Immaculate Conception, December 8; then 
the Feasts of the Saints. 

To the perpetual calendar of fixed feasts adopted by the 
Universal Church, each diocese adds its own feasts, whose 
list and office have received the approval of Rome. 

3. Movable feasts. — Liturgically speaking, it is neces 
sary first to determine Sundays. 

Nothing would be easier, should the year contain an 
exact number of weeks, but the year comprehends fifty- 
two weeks and one day (two days in leap years), so that 
when an ordinary year begins, for instance, on Sunday, its 
last day is also Sunday, and the first day of the following 
year is Monday. 

Therefore, every year, the first of January falls on a dif- 
ferent day of the week. So, in order to make Sundays 
enter into the perpetual calendar, it has been found con- 
venient to represent the days of the week by the first seven 
letters of the Alphabet, A to G. They are successively in- 
scribed in their proper columns on the same lines as the 
numbers of the days. So the letter corresponding to the 
first Sunday of January will designate all Sundays of the 
year. This letter is known as the Dominical letter. In 
leap years, the Dominical letter is changed after the 25th 
of February. 

The same succession of letters regularly recurs every 
twenty -eighth year. Hence the cycle of Dominical letters , 
w^hich is found in the Breviary. 

Sundays once determined, it is easy to mark the mov- 
able feasts which fall on Sundays : 

The feast of the Precious Blood of our Lord, on the first 
Sunday of July ; Our Lady of the Rosary, on the first Sun- 
day of October; several feasts of the Blessed Virgin, 



70 SYNTHETICAL MANUAL OF LITURGY. 

Purity, Maternity, Patronage, which fall on the Sundays 
of October, etc. 

We might also mark the solemnities, postponed to the 
following Sundays, of feasts occurring during the week, 
and the Sundays which fix their date with respect to 
Christmas, such as : 

1. The Sundays of Advent, being the four Sundays be- 
fore Christmas. The first of them falls on or between 
November 27 and December 2 ; the fourth, on or between 
the 18th and 24th of December. 

2. The Sundays after the Epiphany, of which the second 
is dedicated to the Holy Name of Jesus, and the third to 
the Holy Family. 

As to Sundays and feasts connected with Easter, we 
cannot rank them in the calendar, before having deter- 
mined the date of Easter. 

56. Easter. — The day of Easter is fixed with respect to 
the path of the moon, Easter is celebrated on the Sunday 
after the full moon^ which follows the 21st of March. 

The full moon is supposed to be the 14th day of the 
moon. Therefore, if the 14th day of the moon is both the 
21st of March and Saturday, the day after, Sunday, 22d of 
March, will be Easter Day.^ This date is the earliest 
possible (in principle). 

With this rule, laid down by the Council of Nice (325), 
Easter is never celebrated on the same day as the Pass- 
over of the Jews, that is, the 14th day of the moon in the 
first month. 

If, on the contrary, the 14th day of the moon is the 21st 
of March, the next 14th day will fall 29 days after, that is, 
on the 18th of April, and, if this is a Sunday, Easter will 
take place seven days later, that is, on the 25th of April, 
which day is considered as the extreme limit. 

It is, therefore, necessary to know the age of the moon 
on the 21st of March, the day of the vernal equinox ; if the 
moon reaches its 14th day on that or the day after, the fol- 

1. So, Easter falls on the Sunday after the first full moon following the 
vernal equinox. 



PERPETUAL CALENDAR. 71 

lowing Sunday, known by its Dominical letter^ will be 
Easter Day. 

We have already determined all the Sundays of the 
year ; it will suflBice now, in order to find Easter Sunday to 
learn how to find the age of the moon at any time in the 
year. 

If the solar year comprehended an exact number of 
lunations^^ then the date of Easter would shift only on 
account of the Dominical letter. But the solar year has 
11 days more than 12 revolutions of the moon. Therefore, 
if, on the first of January, the moon is new, its age will be 
11 days on the 31st of December. This number of days, 
expressing the age of the moon on the 31st of December is 
called the epact of the following year. 

After 19 years, the lunations recur on the same days. 
This cycle of 19 years is known as the Cycle of Meton 
(from the name of its discoverer) . 

The lunations of each one of the 19 years once deter- 
mined, one may know, by simply recalling the rank occu- 
pied by a year in the cycle, on what days the different 
phases of the moon will occur in this year. 

The number, expressing the rank of a year, in the Cycle 
of Meton, is the golden number, so called from the 
ancient custom of the Athenians, who inscribed it in let- 
ters of gold on the walls of the temple of Minerva. 

57. In our perpetual calendar, there is, near the column 
of Dominical letters, a first column, which will serve to 
find the days of the new moons throughout the year. 

Suppose that, one year, the new moon coincides with the 
1st of January (as will be the case in 1911), in this case 
we put a mark (an asterisk *, for instance), in our first 
column, on the same line as the number 1 and the Domi- 
nical letter A; 30 days after, that is on the 31st of Janu- 
ary, we shall have also a new moon, we mark another * ; 
likewise 29 days after, that is the 1st of March, and so on, 
taking alternately an interval of 30 and one of 29 days, 

1. A lunation is the period of a revolution of the moon round the earth, 
or the time from one new moon to the next. 



72 SYNTHETICAL MANUAL OF LITURGY. 

since the lunation is eflfected in about 29 days and a half. 

On the 31st of December, the age of the moon will be 11 
days; xj^ will be the epact for the following year (in the 
case, 1912) . Therefore, the 1st of January will be the 12th 
day of the moon ; the 19th of January will be the 30th day, 
and the 20th will consequently be the day of the new 
moon. We inscribe xj in the column of the new moons, on 
the same line as the number 20, and likewise 29 or 30 days 
after, as above. 

The following year (1913), the epact will be xxij, and 
the new moon will occur on January 9, on February 7, 
etc. ; hence, in front of these dates we inscribe xxij. 

Having continued for the subsequent years of the cycle, 
we find, that we have inscribed in the column of moons 
the figures xxix, xxviij, and so on, regularly decreasing 
from one asterik to another ; except in the months in which 
the moon has but 29 days, when the figures xxv and xxvj 
are written on the same line, as well as xxv and xxiv, a 
combination through which one day is suppressed. Thus 
the Roman numerals succeed one another, in inverse order, 
through the 12 months of the year, each numeral giving 
for the corresponding day, should this day be a new moon, 
the age of the moon on the first day of the year (the very 
definition of the epact) . 

Knowing the epact of a year, we can easily determine 
the dates of the new moons, and, consequently, those of 
the full moons, 14 days after. The Sunday following the 
full moon which happens on or after the 21st of March is 
Easter. 

Practical tables for the calculation of the date of Easter 
are given in the preface of the Breviary. 

58. Easter Sunday once determined, it becomes an easy 
matter to mark in the calendar of any given year : 

1. The Sundays depending on Easter : 

a The nine preceding : Septuagesima, Sexagesima, Quin- 
quagesima. Four Sundays of Lent, Passion and Palm. 

1) The five following the Octave of Easter, namely, sec- 

1. The epact is generally expressed in Roman numerals. 



PERPETUAL CALENDAR. 73 

ond, third, fourth, fifth after Easter, and the Sunday 
within the Octave of the Ascension. 

G Pentecost and all Sundays following, from the first 
(Trinity) to the 25th or 28th. 

2. The week days in determined relation to Easter as : 

d Feasts belonging to the general calendar : Ash Wed- 
nesday, the Seven Dolors of the Blessed A^irgin (Friday 
before Palm Sunday), Ascension day (Thursday of the 
fifth week after Easter), and the three days of Rogation, 
which precede it; Corpus Christi (Thursday of the second 
week after Pentecost) ; its Octave, and the day after (Fri- 
day, the feast of the Sacred Heart), and the days of Holy 
Week and of the Octave of Easter. 

c Feasts of the Passion, celebrated in virtue of an in- 
dult, on Tuesdays after Septuagesima and Sexagesima, 
and on Fridays in Lent. 

It remains only to fix the dates of the Ember days; 
those of winter, in respect to Christmas, on Wednesday, 
Friday, Saturday of the third week of Advent; those of 
spring, in the first week of Lent ; those of summer, during 
the Octave of Pentecost, and those of autumn, which take 
place during the week following the 14th of September 
(Feast of the Exaltation of the Cross) . 

59. We may note here, on account of frequent refer^ 
ences hereafter, that the different degree of solemnity 
given to feasts is expressed by saying that a feast is of 
double rite, semi-douMe rite, or simple rite; (or more 
commonly, that a feast is a double, semidouble or simple). 

Again, a double feast may be a double of first class, a 
double of second class, a double major, or a double minor. 
The ^^double minor'' rite is ordinarily called ''double.'^ 

The oflflce of Sunday is always semi-double ; but there are 
Sundays which are called Sundays of first or second class. 
This degree prevents feasts of the same degree from being 
celebrated on these Sundays. 

These ideas will be developed further on, in treating of 
offices, since the rubrics concerning the degrees of feasts 
are contained in the Breviarv. 



PART SECOND. 

SACRED FUNCTIONS. 

60. Liturgical functions are, as it were, the exercise of 
oflScial relations between God and men. 

Men glorify God and ask His graces through the Divine 
Sacrifice and sacred Offices. Grace is conferred upon men 
through the Sacraments. 

Each one of these three functions conduces to the glory 
of God and the benefit of men, through the prayers which 
they contain. 

We have therefore to treat of : 

1° The Divine Sacrifice (Missal). 

2° The Sacred OflSce (Breviary) , 

3° The Sacraments (Ritual and Pontifical) . 

FIRST FUNCTION. 

SACRIFICE OR MASS. 

61. Sacrifice is the most essential act of exterior re- 
ligion. 

A sacrifice is an act, by which a reasonable being offers 
to God his own being or any other being belonging to him. 
Such an oblation supposes a renunciation which goes as 
far as the destruction of the object offered. Such is the 
act of sacrifice. Its end is to acknowledge the sovereign 
dominion of God; to thank Him for all His benefits; to 
entreat pardon for our sins; to obtain from Him graces 
and other goods which we may expect from Him.^ 

1. Cfr. the prayer Ego volo celebrare missam. See also Imitation of 
Christ, Book IV, ch. v, last number : Quando sacerdos celebrat. . . . 



HISTORY OF THE MASS. 75 

Jesus Christ, is at once, the Minister and the Victim in 
the Christian Sacrifice. 

The act of this Sacrifice was His death upon the Cross. 

By a wonderful mystery, and, in order to make it the 
Testament of the New Covenant, our Saviour anticipated 
this sacrifice, in an unbloody manner, at the Last Supper, 
and instituted its continuation throughout all ages. 

It is this Sacrifice that we call "Mass." 

Hence we have to study 

I. The Mass (Chapter I). 

II. The Different Masses (Chapter II). 



CHAPTER I. 

THE MASS. 

I. History of the Mass. — II. Our Present Mass. 
III. Defects and Accidents. 

I. 

HISTORY OF THE MASS. 

In the preliminary study/ we analyzed what might be 
called the nucleus of the Mass. 

From that analysis it was seen that the general plan 
comprehended a preparation, or ^^fore-mass/^ and the 
Mass, properly so called. 

We noticed that the germ of this is contained in the Qui 
pridie of the Western Church,^ and in the In nocte qua 

1. Cfr. nn. 9 to 11. 

2. All Latin liturgies begin with these words ; except in the Mozarabie 
rite, according to the Missal of Cardinal Ximenes. (Mignb. P. L., t. 
85). But the formula given by Ximenes' Missal is not the original for- 
mula used in the rite. Dom Cagin, O. S. B., remarked that the original 
formula, was as in all Latin liturgies, Qui pridie. This is proved by the 
next prayer, which is entitled Post pridie^, a title that has no sense in the 
present formula in which Qui pridie is replaced by In nocte qua tradehatur^ 
as in St. Paul, I. Cor. xi, 22-26. 



76 SYNTHETICAL MANUAL OF LITURGY. 

tradebatur of Oriental rites. This germ has grown and de- 
veloped. 

It is the history of this growth or development that we 
must study : 

1. In the Primitive Liturgy. 

2. In the Different Liturgies^ which have proceeded 
from the primitive. 



I. PRIMITIVE LITURGY. 



62. Fore-mass. — The early Christians practiced, as 
our Lord had done, and the Apostles after Him, the cere- 
monial of Jewish meetings in the temple of Jerusalem, 
and in the synagogues. 

In the Acts of the Apostles,^ we read that the Apostles 
took part in the liturgy of the temple. St. Paul, almost 
everywhere, takes the occasion of Sabbath meetings to 
preach Jesus Christ. The order usually followed in these 
meetings included readings from selected passages of 
Scriptures, the singing of Psalms, or oral commentary, or 
preaching, and a final prayer^ all concurring to dispose 
the soul to praise God and practice virtue. 

What better preparation for the celebration of the 
Eucharist? 

The only modification consisted in adding to the usual 
reading of Scripture, that of the letters of the Apostles 
(Epistles) and of the Gospels ^ as soon as they were 
written. 

After these preliminary rites, calculated to purify and 
instruct the soul, the Missa took place, or the dismissal 
of the catechumens; the faithful alone being admitted at 

1. Acts iii, 1 ; xiii, 5, 14 ; xiv, 1 ; xvii, 1, 2, 17 ; xviii, 4. 



PRIMITIVE LITURGY. 77 

the sacred mystery. Hence the name of the Mass,^ mean- 
ing the Holy Service, from which were excluded the unini- 
tiated and the unworthy. 

63. Mass. — Then, the priest offered bread and wine, 
the matter of the sacrifice {offering or oblation). 

He praised the Father, through Jesus Christ, for His 
benefits, especially creation and the long preparation in 
the Old Testament (Preface j, praefatio^ illatio, contest- 
atio). This prayer was concluded by the Trisagion or 
Sanctus, 

Next, having recalled the Incarnation of the Son. 
{canon, anaphora , post-Sanctus) ^ the celebrant reached 
the recital of the Last Supper, efficacious narrative of the 
mystical immolation of the Eedeemer, whose Passion, 
followed by His Resurrection and His Ascension, 
brought about the salvation of the world. On the last day, 
Christ will come again as supreme Judge. {Anamnesis) . 

Then, as though to perpetuate the remembrance of Pen- 
tecost, the priest invoked the Holy Spirit. During more 
than one sacrifice offered under the Old Law, fire was seen 
to descend from heaven and consume the holocaust,^ God 

1. This etymology is not seriously contested. All scholars admit that 
the origin of the word Missa (and consequently of our word Mass) 
is taken from the dismissal of the catechumens. At the end of the 
meeting there was another missa, that of the faithful, the only one which 
is now preserved : Ite, missa est (Go, it is the dismissal !) Soon the word 
Missa was used among the faithful to mean the Holy Sacrifice. St. Am- 
brose, in 385, used it in this sense, (Epist. 20 ad Marcellinam, n. 4.) The 
motive, which prompted the use of this word, was doubtless that its lit- 
urgical meaning could not be guessed by infidels. 

2. Levit. ix, 24; III Kings xviii, 38; II Mace, i, 22; Judges xiii, 20. 
See, in the Sacramentary of Alcuin^ a most curious text, strikingly ex- 
pressing the anamnesis and the epiclesis. (Migne P. L. t. 101, col. 449, 
Memores sumus . . . Descendat etiam, Domine . . . .) See 
Diction, liturg. Alcuin^ col. 1080. We mention here the sacrifices of the 
Old Law, not because they were still regarded so in the primitive liturgy, 
but in order to show out more clearly the importance of this really primi- 
tive element — the invocation of the Holy Ghost, commemorating the mys- 
tery of Pentecost, after those of our Lord's life. See H. J. Heuser^ The 
Tenehrae and the Holy fire, in the '^Ecclesiastical Kevietv'' (March 1, 
1907). 



78 SYNTHETICAL MANUAL OF LITURGY. 

thus visibly taking possession of, and, in a sense, uniting 
Himself with, the victim offered by man. So must the 
Sanctifying Spirit first unite with the Host virtually 
transported to the altar in heaven. (Epiclesis) .^ 

Thence will descend upon the priest and the faithful, 
who will communicate in their turn, the Power that sanc- 
tifies. 

Consequently, man, and, with him, all the Universe, 
which is summed up in his nature, will give, through 
Jesus Christ, with Him, and in Him, in union with the 
Holy Ghost, all honor and all glory to the adorable 
Trinity. 

This perfect praise is completed by the Lord's prayer, 
a happy transition disposing the soul to the communion^ 
which the breaking prepares and the thanksgiving fol- 
lows. 

Such is the general process that the most recent studies^ 
seem to ascribe to the primitive liturgy. The same process 
is found as the foundation of all liturgies.^ 

In the beginning, the celebrant was simply bound to fol- 
low the general plan of the Mass. Around the two fixed 
parts, recital of the Last Supper and the Lord's Prayer, 
he was free to develop details according to the inspiration 
of his piety. This liberty soon gave place, in every commu- 
nity, to determined rites. 

1. On the epiclesis, see Lesley, Missale mozarabicum, in Migne, P. L. 
t. 85, col. 250, note f. 

2. See the remarkable and suggestive works of Dom Cagin O. S. B., 
(Paleographie musicale, tome v). 

3. Gfr. MuRATORi, Dissertatio de rehus liturgicis, in Migne, P. L. t. 74, 
col. 857. Rev. T. P. Gilmartin, D. D., The unity of Mass liturgies, in the 
**Irish Theological Quarterly,'^ Jan., 1907. 



DIFFERENT LITURGIES. 79 

II. DIFFERENT LITURGIES. 

64. Various liturgies resulted from the diversity of for- 
mulse and also from the dififerent places assigned to acces- 
sories — kiss of peace, dyptics, memento, breaking, bless- 
ings, etc. 

Oriental liturgies. — Thus, in the East, besides the lit- 
urgy of which the Didache and other early documents 
show some traces, we have the liturgy of the Apostolic 
Constitutions; the Syrian and Greek liturgies, bearing 
the names of St. James, St. Basil, St. John Chrysostom, 
and the peculiar rites of the Copts, Maronites, Armen- 
ians, etc. 

A character, common to all these liturgies of the East, 
is that each one soon presented a fixed type. In other 
terms, the Mass, with the exception of the readings, is, 
in each of these liturgies, the same for every day, when this 
liturgy is used. 

65. Western liturgies. — In the West, on the contrary, 
a great variety of changeable parts was maintained, and 
each community soon determined the texts assigned to 
each feast. 

Thus were distinguished : 

The Milanese, or Ambrosian, liturgy, still used in 
Milan. 

The African liturgy. 

The Hispano-Gothic, or Mozarabic liturgy, still used 
in Toledo (Spain) as restored by Cardinal Ximenes 
(1500).^ 

The Celtic liturgy .^ 

The Gallican liturgy replaced, under Charlemagne, by 
the Eoman liturgy. 

Certain churches, such as Lyons, Geneva, etc., preserved 
(some even up to the time of St. Pius V and later) a num- 

1. Cfr, A. Battandier^ Annuaire pontifical, (1905), page 23. 

2. Cfr. F. E. Warren^ The Liturgy and Ritual of the Celtic Church, 
(Oxford, 1881). 



80 SYNTHETICAL MANUAL OF LITURGY, 

ber of interesting peculiarities, which distinguished them 
from the pure Eoman liturgy.^ 

Some eminent liturgists have thought that the Latin 
group was derived from Eastern liturgies through Milan, 
perhaps at the time of the Arian Bishop Auxentius, the 
predecessor of St. Ambrose, the Eoman liturgy remain- 
ing isolated.^ 

Other scholars, on the contrary, ascribe to the Eoman 
Church a predominant part in the development of the 
Western liturgies.^ 

In this hypothesis, each Latin liturgy would substan- 
tially constitute one of the successive phases of the 
Eoman liturgy, which phase would be the one correspond- 
ing to the Eoman liturgy, existing at the time of the 
evangelization of each country. 

Thus, the right, claimed by Pope Innocent I.,* (about 
416 A. D.) of imposing the liturgy of the Eoman Church 
on all those countries which owe her their faith, would be 
confirmed. 

It would be under the supervision and through the 
fruitful action of the Eoman Pontiffs, and especially of 
the great liturgists, St. Damasus, St. Leo, St. Gelasius, St. 

1. The wealth of formulae per served in the various liturgical monuments 
is really wonderful. It is a most fruitful source from which theology may 
draw the traditional elements of Christian faith, morals and piety. See 
some of these sources, more generally accessible, in Migne^s Patrologia 
latina: 

Roman Sacramentaries, called — LeoniaUj tom. 55 ; GelasiaUj tom. 74, col. 
1049 (TOMMAsi) ; Gregorian (Menard), tom. 78. Ordines romani, t. 78. 
Missals; MozaraMc (Lesley) t. 85; Oallican (Mabillon and Muratori). 
tom. 72 ; Anibrosian, etc. Codex BergomensiSj in Auctarium Solesmense, 
tom. 1. The Benedictines Dom Cabrol and Dom Leclercq have started a 
vast publication, Monumenta Ecclesiae liturgica, the first volume of which 
appeared in 1902, containing the remaining fragments of documents before 
Constantlne. The fifth volume has been recently published, Liher Ordinum 
(Mozarabic.) 

2. Mgr. Duchesne^ Christian Worship, and article in the Revue d'his- 
toire et de litterature religieuses, January, 1900. 

3. Paleographie musicale, tome v. 

4. Epist. ad Decentium. (Migne^ P. L. t. 20, col. 552.) 



OUR PRESENT MASS. 81 

Gregory the Great, that the details of the Mass, would 
have been successively ordered. 

Eome would have, finally, grouped around the real 
body of the Saviour, the different members of His mystical 
body. Thus we see in the Roman Canon the Church mili- 
tant is recommended at the beginning of the action^ and 
the Church triumphant is called to attend it. 

After the acceptation of the Victim, rendered practically 
salutary through the effusion of the Holy Spirit, the 
Church suffering receives graces from it, and the Church 
on earth entreats to be united with the Church in heaven. 

Such is the definitive constitution of the Roman Canon, 
at least from the time of St. Gregory the Great (600).^ 

II. 

OUR PRESENT MASS. 

66. Such as it was determined by St. Pius V, Clement 
VIII and Urban VIII, the modern Mass presents a chain- 
like series, which it is important to show in detail.^ 

C Preparation^ 
Three general divisions < CelehratioUy 

( Conclusion. 



2 



Preparation < 



of the heart: from the Introiho to the 
Collect. 

of the mind: from the Epistle to the 
^ Oremus of the Offertory. 



1. It is worthy of remark that if we set apart the diptycs of the Roman 
Canon, its plan is the same as that of other liturgies. (See Lekosey, 
AJ)reg4 du manuel liturgique, edition of 1902, pp. 134-135.) 

2. We take, as a basis, a remarkable article of St. Thomas^ Summa 
theol., p. 3, q. 83, a. 4. Let us observe, however, that the principal phases 
of the Mass end with a prayer prepared by a previous appeal to those pres- 
ent to attract their attention, and make them enter into a community of 
views with the celebrant. Dominus vohiscum ; Paw vohis ; Orate, fratres ; 
Oremus, etc. 



82 SYNTHETICAL MANUAL OF LITURGY. 



Celebration 



" Offering: from the Oflfertory to the 
Secreta. 

Consecration: from the Preface to the 
Pater, 

Fraction and Communion: from the 
Libera nos to the Post-communion. 

Conclusion: from the Ite^ missa est to the last prayers. 
I. PREPARATION, OR FORE-MASS. 

Preparation of the Heart. — Purification. 

67. It seems^ that this preparation is only the develop- 
ment of these words, included in the recital of the Last 
Supper^ as it is related in most liturgies : in sanctas, ven- 
erahiles, immaculatas manus suas. 

We already read in St. Clement's first epistle to the 
Corinthians xxix 1 : "Accedamus ergo ad eum in sanc- 
titate animaCy castas et impollutas manus elevantes ad 
illum,^ 

The need of such preparation was felt to such an extent 
that the preparation is now made twice ; first, at the foot 
of the steps, and then at the altar; not to speak of the 
previous preparation, optional for the priest, in the 
sacristy, made by the Bishop at his throne or at the fald- 
stool, before and while putting on the sacred vestments. 

1° At the foot of the steps. 

l.The sign of the cross, In nomine Patris^ etc. 

2. The Psalm ludica me,^ 

3. The confession of sins, Confiteor^ with absolution and 
versicleSy ending with Dominus vobiscum^ and two pray- 

1. Cfr. n. 10. 

2. See other texts given, page . . . 

3. The psalm ludica me has become official only in the Missal of St. 
Pius V. It was not introduced into the Masses of Passion time or pro 
defunctis. 

4. The priest does not turn toward the people, since he is supposed to be 
among them or near them. 



PREPARATION^ OR FORE-MASS. 83 

ers : Aufer a noMs^ which sums up all that precedes, and 
Oramus te per merita Sanctorum^ which the priest recites, 
resting his joined hands upon the edge of the altar. While 
reciting this prayer he kisses the relics contained in the 
sacred stone, imploring mercy. At solemn High Mass, the 
Bishop kisses also the Gospel of the day. 

At High Mass, the celebrant then incenses the altar. 

2° At the altar. — At the corner of the Epistle, the 
celebrant again makes the sign of the cross, and reads the 
Ii>troit. The Introit is an antiphon. It accompanies a 
Psalm, which was long ago reduced to one verse with the 
Gloria Patri^ 

Such is the beginning of the purification. 

Formerly, on station days, the custom was to enter 
the church in procession, singing the Litany of the 
Saints. This rite is now observed only on Holy Saturday, 
and on the eve of Pentecost, consequently, the Mass of 
these days has no Introit, The three Kyrie, addressed to 
the Father, the three Ghriste^ addressed to the Son, and 
the three Kyrie, addressed to the Holy Spirit recall and 
sum up this litany of penance. 

On the feast days,^ the recitation or singing of the 
Gloria in excelsis Deo gives glory to God,^ and brings 
down, with the pardon implored, peace to men of good 
will.^ 

The Pax voMs of the Bishop, or the Dominus vobiscum 
of the priest, inspires a confidence that God really is "in 

1. The Gloria Patri is omitted at the Mass for the Dead, and, at masses 
de tempore, from Passion Sunday until Easter. 

2. The Gloria in excelsis is said at Mass when the Te Deum has been re- 
cited at Matins, and also on Holy Thursday and Holy Saturday ; at solemn 
votive Masses, except those celebrated in purple vestments ; at votive 
Masses of the Angels, and at the votive Mass of the Blessed Virgin on Sat- 
urday. 

3. Laudamus, Benedicimus, Adoramus . . . Gratias agamus. 

4. Domine Deus, Agnus, Dei . . . Qui tollis peccata, miserere, sus- 
cipe deprecationem. 



84 SYNTHETICAL MANUAL OF LITURGY. 

the midst of those who are gathered together in His 
name."^ They introduce the Collects.^ 

These prayers collect the sentiments of the celebrant 
and of the faithful, and ofifer them to God, through Jesus 
Christ,^ in the unity of the Holy Ghost. 

Thus ends the ^^purification of the heart." 

1. Matt, xviii, 20. 

2. Number of Collects : 

— On double feasts, only one, to which are added the commemora- 
tions of minor feasts which may occur on the same day. 

— On semidouMeSj Sundays, days within an Octave, votive Masses, 
regularly three prayers are said, and more, if the number of com- 
memorations is greater. In certain Octaves, only two prayers if there 
is no more than one commemoration. 

— On simpleSj ferials and vigils, more than three prayers may be 
said from devotion, but the total is to be an odd number. 

Any commemoration of the office at the Mass, implies a prayer, 
except on Palm Sunday, the eve of Pentecost, at solemn votive Masses 
and at Masses for the Dead. 

Sometimes, prayers, ordered {oratio imperata) by the Pope or by 
the Ordinary, are added. 

3. The conclusion of the prayers varies : The solemn conclusion is always 
used at Mass and in the Office ; the brief conclusion is used at the final 
antiphons to the Blessed Virgin {Alrtia, Ave, Regina coeli. Salve,) and gen- 
erally at benedictions, and outside of the office. 

The following verses sum up the use of appropriate formulae : 

Per Dominum dicat, si Pater quilibet orat. 

Si Christum memores, per eumdem dicere debes 

Si loqueris Christo, Qui vivis scire memento ; 

Qui tecum, si sit coUectae finis in ipso ; 

Si memores Flamen, eiusdem die prope finem. 
The singing of prayers, when the conclusion is brief, is recto tono, ex- 
cept the last syllable of the text, and the last of the conclusion, which are 
lowered by a sesquitone {do-la). If the conclusion is solemn, at a ferial 
office (Little Hours and Compline at all offices, simple offices and ferials, 
offices for the Dead, blessings. S. R. C. 3528) the whole prayer is sung 
recto tono. At Mass, Lauds, and Vespers of semidoutles and the above (in- 
cluding commemorations), the prayers have four inflections, two in the 
body of the prayer, and two in the conclusion. These inflections are sym- 
metrically disposed : the first and fourth comprehend three syllables before 
the emphasis which precedes the colon ( :), and that which precedes the 
end of the conclusion (do-si-la-do do); the second and third lower by a 
half-tone the syllable preceding the semicolon ( ;) and the middle of the 
conclusion (do-si) . 



preparation, or fore-mass. 85 

Preparation op the Mind. — Instruction. 

68. The instruction generally begins with the reading of 
the Epistle/ followed by pious aspirations: Gradual. 
Alleluia, Tract, and sometimes Sequence or Prose.^ 

The Gospel completes the instruction. It is preceded 
by the Munda cor meum, a supplication for purification of 
heart and lips. On certain days the Credo,^ of Nicsea and 
Constantinople, follows as a profession of faith. 

Dominus vohiscum formerly introduced a great ora- 
tion, of which only the word Oremus remains. 

After this were long prayers, which are still preserved 
in part in the office of Good Friday. 

At this time, catechumens and penitents were dis- 
missed from the assembly by the deacon. This marked the 
end of the ^^preparation,'' and the beginning of the Sacri- 
fice. 

Since the dismissal of the catechumens has been abol- 

1. In several liturgies, the Mozarabic, for instance, there is first a read- 
ing of the Old Testament (Prophecy) , then a portion of an Apostle's letter 
(Epistle), and, finally the Gospel. This was formerly a general custom. 
Some traces have been preserved in the Roman rite, for instance, on some 
Wednesdays of Ember days, etc. In the Basilica of St. Clement in Rome 
three ambons are still to be seen, which were destined to the singing of the 
Prophecy, of the Epistle, and of the Gospel. 

2. The origin of the sequences is due to the fact that cantors, in order to 
remember the vocalisations, which followed the last syllable of the Alleluia j 
put words under the notes. Afterwards (ninth century and after) 
sequences were composed independently of the alleluia text. Five sequences 
only have been retained in the Roman Missal. They are never to be said 
at votive Masses, except at Masses for the Dead (Dies irae). 

3. The rules governing the recitation of the Credo have been summarized 
in these words : 

"DAP credit; MUC non credit/' 

D means festa et octavae Domini^ Dominaej Doctoris, Dedicationis, and 
Dominica. 

A means Angelij Apostoli (including Evangelists and Mary Magdalen). 

P. means Patroni (including Titulars of Churches and St. Joseph, Patron 
of the Universal Church). 

M means Martyres, Mortui. 

V (U) means Virgines, Yiduae, Yotivae missae (except solemn ones). 

C means Confessores. 



86 SYNTHETICAL MANUAL OF LITURGY. 

ished, the separation of the two parts is not so sharply 
drawn. Prayers, which now accompany the oblation, 
seem to have taken their origin from the prayers said at 
the end of the preparation.^ 

11. CELEBRATION. 

69. Oblation. — 1. Whilst the choir is singing the Anti- 
phon of the Offertory,^ the celebrant, after having read it, 
offers upon the paten, and in a ciborium if needed, the 
hread which is to be consecrated. The prayer Suscipe is 
addressed to the Father. 

He then pours into the chalice wine and a few drops of 
water, the latter, previously blessed with a sign of the 
cross, except at Requiem Masses. The prayer Deus qui 
humanae mentions the Redemption and its fruits. This 
prayer, taken from St. Leo's sacramentary (Christmas 
office, fifth century), extols the work of the Son. 

The wine is offered by reciting the prayer Offerimus. 

After asking, by the prayer In spiritu humilitatis , that 
the Sacrifice be agreeable to God, the celebrant invokes, 
upon the offerings, the blessing of the Holy Spirit — Yeni 
Sanctificator.^ 

1. Some think that the prayer Suscipe Sancta Trinitas is but a fragment 
of these prayers. Cfr. Diction, liturg. Afkique^ tome 1, col. 606. It seems 
that the long antiphon Domine lesu Christe, of the Requiem Mass, has also 
the same origin. (Dom Cabrol_, Paleog. music. , tome v, p. 72.) 

2. The Offertory antiphon was sung during the offering. Formerly, the 
faithful offered to the priest the matter of the sacrifice. Afterwards, they 
added gifts for the expenses of worship, and the maintenance of the 
clergy. Nowadays traces of this ceremony are found : At the consecra- 
tion of Bishops, the new Bishop offers to the Consecrator two loaves 
and two casks of wine, with two wax-candles ; at Ordinations, the newly 
ordained clergymen offer to the Bishop a candle. The offering Is still pre- 
served in some churches of Europe, at Masses for the Dead. Following this 
antiphon, some manuscripts show verses enriched with melodious themes. 
The only specimen that has been retained in use is the verse Hostias et 
preces at Masses for the Dead. Offertory, Introit, Communion, date back 
to the end of the fourth century. 

3. This successive mention of the three Divine Persons is not without 
an anology with what we shall see while studying the Consecration itself. 



CELEBRATION. 87 

2. At solemn Masses, incensing symbolizes the offering 
of hearts through praise and prayer. 

3. The priest, in order better to offer himself, together 
with the Victim, purifies his hands, reciting the prayer 
Lavabo^ Then he presents, with the matter of the Sacri- 
fice, all his needs and those of the faithful, invoking the 
protection of the Saints,^ whom this Sacrifice shall honor. 
Suscipe sancta Trinitas.^ 

Orate fratres introduces the secrets, prayers which 
close the oblation. 

70. Consecration.^ — This part extends from the Pref- 
ace to the Pater inclusively. 

It comprehends the Preamble the Action and the Sancti- 
fication. 

Preamble. — This might be called the Euchology of the 
Father. 

After a solemn dialogue between the celebrant and the 
faithful, inspiring the elevation of their hearts in thanks- 
giving to God, come : 

1. The Preface,^ where the benefactions of the Father 
are recalled to mind and praised by the Son, the angels 
and the people, and which closes with the ^^Trisagion,'' 
Sanctus, followed by Hosanna and Bendictus qui venit, 

1. The Gloria Patri of the Lavabo is omitted at Masses for the Dead and 
during Passion time. 

2. At the ceremony of consecration of an altar, the Bishop concludes the 
Preface, which sums up its symbolism, with these words : ''Sit in hoc 
altari innocentiae cultus, immoletur superhiaj iracundia iuguletur, luxuria 
omnisque liMdo feriatur, offeratur pro turturihus sacriflcium castitatis et, 
pro pullis colurribarum, innocentiae sacriflcium/' Rom. Pontifical. 

3. This prayer properly determines the intention of the offering. 

4. Cfr. Paleog. music, t. v., p. 86. 

5. Illatio in the Mozarabic rite, contestatio in the Galilean rite. Prefaces 
were very numerous in the old Latin rites. St. Gregory's Sacramentary, 
for instance, had one for each day of Lent, but only that of Ash Wednes- 
day has been retained. Prefaces have a solemn (or festival) chant, and a 
ferial chant ; the latter being used on simple feasts, Ferials, at Masses for 
the Dead, and at prefaces sung outside of Mass (benedictions, consecra- 
tions, etc.) 



88 SYNTHETICAL MANUAL OF LITURGY. 

echos of Heaven and of the triumphal entrance of Jesus 
into Jerusalem.^ 

2. The Canon,^ when at Te igitur, the priest presents to 
the Father, through the Son, "these gifts'^ {haec dona^ 
bread and wine, fruits of man's labor, In sudore vultus tui 
vesceris panef panem nostrum); '^tJiese benefits^^ of God 
(haec munera, panem da noMs^ God having given the 
wheat and the vine germinative power, rain and sun) ; 
^Hhese holy offerings {haec sancta sacrifica) which are to 
become Christ's Sacrifice. 

The priest offers them for the Church militant^ her 
leaders,^ those for whom the Sacrifice is especially offered, 
and those present, and their intentions. This is the 
Memento for the living. 

3. The invocation of the Saints. — The Church trium- 
phant lends her co-operation. The sacrifice is offered in 
union with the Apostles, Martyrs, and all the Saints {com- 
municantes)^ that their intercession may be added to the 
supplication of the priest, in order to obtain the fruits of 
the Sacrifice: peace^ and salvation (Eanc igitur), 

Communicantes and Eanc igitur are so closely united 
with the prayers following, that the Missal places them 
under the heading Infra actionem. 

Action. — This is the Euchology of the Son. — Anam- 
nesis. 

1. Matt, xxi, 9, 15 ; Mark xi, 10 ; Luke xix, 38. 

2. The Canon is called anaphora in the Greek Church. 

3. Gen. iii, 19. 

4. The celebrant bows his head at the Pope's name. The Bishop, in 
whose diocese the Mass is being celebrated, is the one whose name is to be 
pronounced, this being done on the day when he formally takes possession 
of his see. S. R. C. 3500. 

5. There are several proper Communicantes. They are given in the Missal 
after the corresponding Preface. The same remark for Banc igitur. They 
are to be recited during the Octave of the feast, but never at Masses for 
the Dead. 

6. St. Gregory I. is said to have added diesque nostros in tua pace dis- 
ponas. {Li'ber pontificalis. Breviary, March 12, sixth lesson.) 



CELEBRATION. 89 

1. First, a prayer, Quam oblationem, implores the com- 
pletion of the desired effect — that the Host be consecrated 
and salutary. 

2. The recital of the Lord's Last Supper, owing to the 
efficacious words of the Saviour/ reproduces its mystery 
by changing bread and wine into our Lord's Body and 
Blood, {Qui pridie and Simili modo), 

3. The celebrant recalls to memory the precept Hoc 
facite, which perpetuates the mystery, and actualizes the 
memorial of our Lord's Passion, Eesurrection and Ascen- 
sion,^ {TJnde et memores). 

We know that our Lord did not Himself complete the 
training of His Apostles. As the crowning of His work. 
He contended Himself with promising to them the Holy 
Ghost. This divine spirit was to apply to them the fruits 
of the Incarnation and the Redemption, on the day of 
Pentecost. According to the same plan, after the Conse- 
cration, the Holy Spirit intervenes to apply its sanctify- 
ing effect. 

Sanctification. — The Euchology of the Holy Spirit. 
— Epiclesis.^ 

1. Supra quae propitio asks that the Host be accepted as 
were the figurative sacrifices of the Old Covenant, the gifts 
of Abel, the sacrifice of Abraham, and the offering of 
Melchisedech, which is called "a holy sacrifice,'' sanctum 
sacrificium. 

2. By supplices te rogamus, the celebrant implores the 
consummation of the Sacrifice upon the heavenly altar. 

1. Cfr. analysis of the text and what seems to be meant by the so sug- 
gestive words added by the Church. Preliminary study, n.n. 9 and 10. 

2. Certain liturgjcal texts add that Jesus Christ will come to judge the 
living and the dead. Moreover, the whole of the Apostles' Creed is practic- 
ally included in the part which extends from the Preface to the Pater. 

3. Called by St. Isidore Confirmatio sacramenti, and by others Comple- 
torium. (Lesley^ Missale Mozaraliicum, in Migne^ P. L. t. 85, col. 519, 
on Post pridie.) It is by bringing together the Oriental epiclesis and the 
Latin Post pridie that one may recognize the equivalence between the ex- 
press invocation of the Holy Spirit, and that of the Sanctifying Power of 
God. 



90 SYNTHETICAL MANUAL OP LITURGY. 

Through this consummation^ as on Pentecost day, sancti- 
flcation will be produced. 

3. Efifects of Sanctification : 

a In CommunicantSy (ut quotquot . . . sumpseri- 
mus, omni henedictione coelesti et gratia repleamur). 

6 In souls in Purgatory, {locum refrigeriiy lucis et 
pads). 

c In the Church militant who asks her union with the 
Church of heaven. (Nobis quoque peccatorihus) . 

71. Synthesis. — All these effects of the Divine Sacrifice 
the Church implores through Jesus Christ, the epitome, in 
His human nature, of the whole creation (microcosm), 
who, being the Word, has created everything, and through 
whom every creature must glorify God. 

Therefore, every creature, now upon the altar, and soon 
in the very heart of the communicant,^ receiving sanctifi- 
cation, life and benediction, through Jesus, with Jesus, in 
Jesus, will likewise, through Him, with Him, in Him, give 
all honor and all glory to the adorable Trinity. A sub- 
lime doxology. 

1. It seems that, formerly, Per quern haec omnia was the conclusion of 
Supplices te rogamus. (Paleog. music, t. v, p. 82.) In this hypothesis, 
haec omnia. Instead of applying only to the holy species, or to fruits for- 
merly offered, as the oils to be consecrated are still offered on Holy Thurs- 
day, might be more appropriately referred to the whole "being of both the 
priest and communicants. In this case, we might see here an allusion to 
the hexameron (Gen. i). 

All that we have, we received from God. 

a Semper bona creas (God saw that it was good . . . and they 
were very good.) 

b sancti fleas (the Spirit of God moved [literally ^^brooded^'] over the 
waters) the sacramental effect in communicants is an effect of sanctifica- 
tion, omni benedictione coelesti et gratia repleamur, as said in the Sup- 
plices te rogamus. 

c viviflcas (an allusion [ ?] to the creation of plants and animals) : 
communion causes the spiritual life. "He that eateth me, the same also 
shall live by me." John vi, 58. 

d benedicis, (and he blessed them, saying: Increase and multiply and 
fill the earth) expresses the spiritual fecundity which communion gives to 
the Church, especially to the priest. 

e et prae&tas nobis, ("All are yours, and you are Christ's, and Christ Is 
God's." I. Cor. iii, 22, 23.) 



CELEBRATION. 91 

Finally, uniting himself with those present by Oremits, 
Praeceptis^ (as elsewhere by Dominus voMscum^ Orate 
fratres), the priest, in concluding this part, the most im- 
portant in the Mass, offers to God the very prayer of His 
Son, the Lord's prayer, which asks both glory for God 
and all good things for men. Pater noster,^ 

72. Communion. 

f Preparation^ 

We may herein distinguish ^ Reception^ 

I Profit. 

1. The preparation consists especially in the pacifying 
of the soul. 

After a short paraphrase of the last petition of the 
Pater, Libera nos,^ which serves as a transition, the cele- 
brant asks for peace, da propitius pacem. This peace is 
signified by : 

a The breaking, which formerly preceded the distribu- 
tion of our Lord's body, destined to unite all the faithful 
in Him : ^^For we, being many, are one bread, one body, all 
who partake of one bread. ''^ 

h The mingling of the holy species,^ after a three-fold 
sign of the cross (the cross, the source of peace: ^^Making 
peace through the blood of his cross, both as to the things 
that are on earth, and the things that are in heaven.''^) The 
meaning of the mingling is made clear by the words which 
accompany it : ''Pax Domini sit semper voMscum/^'^ 

1. Here, though Or emus is said to the faithful, the celebrant does not 
turn towards them, out of respect for the Blessed Sacrament. 

2. Like the Preface, the Pater has a festival and a ferial chant. The 
one corresponding with the notation of the Preface is to be used. 

3. Libera nos ... is recited aloud at Good Friday's office. 

4. I. Cor. X, 17. 

5. This mingling recalls one, made formerly, of a particle previously 
consecrated (fermentum) with the species of the actual sacrifice, a strik- 
ing symbol of the unity of sacrifice. Gfr. Liber Pontificali&j xxxii, and 
MiGNB, P. L. t. 20, col. col. 556. 

6. Coloss. I, 20. 

7. This is all that has been retained of the developed formulae of Bene- 
dictions, which take place here in St. Gregory's Sacramentary, in the 
Mozarabic rite, etc. 



92 SYNTHETICAL MANUAL OP LITURGY. 

G The Agnus Deij^ said aloud or chanted. {Dona nobis 
pacem). 

Finally, peace is besought by the prayer, Domine qui 
dixistiy which, at solemn High Mass, introduces the ex- 
ternal manifestation, the kiss of peace.^ 

This prayer and the kiss are omitted at Masses for the 
Dead. The kiss is omitted on Maundy Thursday and Holy 
Saturday, but the prayer is said. 

As an immediate preparation for the reception of 
Holy Communion, the priest excites in his soul lively 
affections of purity, fidelity to the Divine precepts and of 
intimate and irrevocable union with Jesus Christ. This is 
the object of the prayer Domhie lesu CJiriste qui ex volun- 
tate Patris. . . . The following one, Perceptio corporis 
. . . implores the protection of God for the body and 
soul.^ 

Humility {Domine non sum dignus repeated three times, 
while striking his breast), and Confidence {Corpus Domini 
. . . ) accompany the reception of the Eucharist by the 
priest, and its distribution to the faithful, the Confiteor 
being previously recited. 

3. Profit. — This is expressed first by the thanksgiving 
of the people, who sing the antiphon called Communiony^ 
then by the Post communion,^ a prayer in which the 
priest asks that the communion be profitable to all those 
who have received the Sacrament. 

1. The Agnus Dei was ordered by Pope Sergius (687-701). Liher pon- 
tiflcalis. Breviary, Pro aliquibus locis<, September 9. 

2. The prayer for peace varied every day in the Gallican and Hispano- 
Gothic rites. 

3. Cfr. Hymn Vertum supernum in the oflace of the Blessed Sacrament : 

Quil)uSj suh tina specie, 
Garnem dedit et sangiiinem, 
Ut duplicis sutstantiae. 
To turn ciharet hominem. 

4. Formerly the Gommunion antiphon was chanted during the distribu- 
tion of the Holy Eucharist. Verses more or less numerous (sometimes a 
psalm) accompanied it. Only one verse remains, viz., at the Mass for the 
Dead. 

5. There are as many Postcommunions as Collects and Secrets to which 
they correspond. 



CONCLUSION. 93 

III. CONCLUSION. 

73. 1. The words Ite missa est^ announce that the great 
action is concluded. 

2. The blessing of the priest invokes upon those present 
the celestial gifts which the Holy Trinity dispenses 
through the merits of the Cross. These graces the priest 
asks by the prayer Placeat, and by kissing the altar, the 
symbol of Christ, the Author of graces.^ 

3. The last Gospel is generally the admirable prologue 
of St. John's Gospel, In principio erat Verhum.^ 

Thus is the great mystery summarized, showing forth 
Jesus Christ as ^^the way, and the truth, and the life."^ 
giving us this practical rule which the Incarnation ren- 
ders eflBcacious. 

Omnia per ipsum, 

Sine ipso nihil, 

In ipso vita, 

Kecalling to mind the doxology Per ipsum et cum ipso 
et in ipso, omnis honor et gloria, the end of the Canon. 

In the prayers^ ordered by Leo XIII and Pius X, we 
invoke Mary, St. Michael, and finally the Most Sacred 
Heart of Jesus, for the present needs of the Church. 

1. Ite missa est is said or chanted by the priest or the deacon turned to- 
wards the congregation. It is replaced by Benedicamus Domino^ said or 
chanted towards the altar, when Gloria in excelsis is not said. At Masses 
for the Dead it is replaced by Requiescant in pace (always in the plural) 
likewise said or chanted towards the altar. 

2. The blessing is omitted at Masses for the Dead, but Placeat is said 
and the altar kissed. 

3. On Sundays, Vigils and Ferials, the Gospel, read as the ninth lesson of 
the Office is substituted for the prologue of St. John. At private votive 
Masses and at Masses for the Dead the last Gospel is invariably the 
Initium of St. John. 

4. John xiv, 6. 

5. These prayers are to be said alternately by the celebrant and those 
present kneeling, at all Masses which are neither chanted nor conventual 
(S. R. C. 3697 ad 7). The priest may directly, or after baving come back 
to the middle of the altar, go and kneel either on the platform or on the 
lowest step. 



94 SYNTHETICAL MANUAL OF LITURGY. 

By the private recitation of the canticle Benedicite 
omnia opera^ the priest enters into communion with the 
whole Universe, saying ^Thanks be to God !" 

III. 

DEFECTS AND ACCIDENTS. 

74. Should a defect or an accident happen during the 
Sacrifice, the priest should not be disturbed, but rather 
remember that all cases are foreseen in the Missal itself, 
at the end of General Ruhrics^ under the heading De 
defe<)tihus. 

I. Defects or Accidents Affecting the Essence of the 

Sacrament. 

Matter. — If, before the consecration, the priest notices 
that the bread is not of wheats or not unleavened; that 
the wine is not natural, or has turned into vinegar, he 
should put aside that invalid or doubtful matter and 
replace it by matter certainly valid. 

If none can be secured. Mass should be interrupted. 

Form. — One should carefully avoid any accident, which 
might cause a change or a suppression in the words of the 
Consecration^ by habitually endeavoring to pronounce 
them distinctly^ and to avoid repeating them. Rapidity 
and indistinctness are to be guarded against in uttering 
liturgical forms. 

Intention. — Any disquietude as to defect of intention 
will be prevented by an habitual intention^ on the part of 
the priest, to consecrate any legitimate matter placed 
upon the corporal at the time of the Consecration. 

II. Defects Affecting the Integrity of the 
Sacrament. 

Simultaneous presence. — Both species of bread and 
wine must be present at once upon the altar. 



DEFECTS AND ACCIDENTS. 95 

Therefore^ if, after the communion under the species of 
bread, the priest notices that there has been no wine 
present, he will consecrate both species, after a mental 
offering, beginning at Qui pridie, unless there is an impos- 
bility or grave inconvenience, as for instance, the danger 
of causing a grave scandal. 

III. Defects Contrary to the Respect Due to the 
Sacrament. 

Accidental contact. — Any object that has not been 
sanctified with a view to coming in contact with the sacred 
species, and happens to touch them, is to be purified^ that 
is, in this case, to be restored to common use by being 
washed with water. This water is to be thrown into the 
piscina.^ 

Drops of the Precious Blood should previously be re- 
moved with the tongue. 

A consecrated host that could not be consumed is to be 
put in a vase containing water, and left therein, in a 
decent place, until disintegration takes place, when it 
should be thrown into the piscina. 

1. C/r. n. 48. 



CHAPTER 11. 

DIFFERENT MASSES. 

I. Texts. — Modes, of Celebration. — III. Assistants. 

I. 

VARIOUS TEXTS OF THE MASS. 

I. OEIGIN OF THIS DIVERSITY. 

75. In the liturgies of the East, the number of Masses^ 
is small. The few variations are changes of liturgy on 
certain days, rather than modifications caused by the use 
of changeable parts. 

Thus, in the Greek rite, the Mass, at least in its euchol- 
ogical part, is always identical, except on certain feasts, 
when the liturgy of St. Basil, or that of St. James is sub- 
stituted for that of St. John Chrysostom.^ 

In the liturgies of the West, on the contrary , there are, 
besides a fixed part, called ordinary of the Mass, certain 
parts variable in accordance with the various phases of 
the liturgical year, the saint honored, or the special end in 
view, in case the Mass does not correspond to the office of 
the day {votive Mass), 

These variable parts are the Introit, Prayers, Readings 
(Prophecies, Epistle, Gospel) with intercalar songs (Grad- 
ual, Alleluia, Tract). Then, there are the Offertory, Secrets, 

1. Paleog. music, tome v, page 45, seq. 

2. Cyrille Charon^ Les saintes et divines liturgies de nos Pdres . . ► 
dans Veglise grecque catholique (Paris, 1904). 



DIFFERENT MASSES. 97 

sometimes the Preface, Communicantes, Hanc igitur^ and 
even Qui pridie on Holy Thursday, the Communion, Post- 
communion, Ite missa est and its supplements. 

From these variations, sometimes called embolism, re- 
sults the diversity of Masses in relation to the text. 
Moreover, there are adventitious parts which are, at cer- 
tain times, added or omitted : 

The psalm ludica me,^ recited at the foot of the steps. 

The Gloria Patri of the Introit^ and that of the Lavaho.^ 

The Gloria in excelsis^ 

The Commemorations and Suffrages. 

The verse Alleluia ^ sometimes replaced by the Tract.^ 

The Credo,^ 

II. COLLECTION OF TEXTS. 

76. The MissaP contains the different Masses. 

First come the General Rubrics, regulating all details 
concerning the celebration of Masses, and the selection 
to be made for each day. 

Next come the Masses of the Season. ^ 

The Ordinary of the Mass is inserted between Holy 
Saturday and Easter Saturday, in about the middle of the 
book. Next, we find the Masses proper to the Saints, each 
one at a particular date. This part is called Proprium 
sanctorum^ the Sanctoral. 

After the ^Troper," comes the Common of the Saints, 
according to their dignity : Apostles, Martyrs, Confessors 

1. With regard to the omission of the psalm ludica me, see No. 67. 

2. Seen. 67, 2. 

3. See n. 69, 3. 

4. Gloria in excelsis^ is omitted at the Mass corresponding with the 
oflBice, when Te Deum has not been said at the office, at Masses for the 
Dead, and, generally at votive Masses. See exceptions, n. 67, 2°. 

5. The Tract replaces Alleluia at Masses for the Dead, at all Masses be- 
tween Septuagesima and Easter, and on the feast of the Holy Innocents, 
when it falls on a week day. 

6. See n. 68, note. 

7. Cfr.n. 19. 

8. Gfr. Liturgical Year. 



98 SYNTHETICAL MANUAL OF LITURGY. 

(Pontifif or non-Pontififs), Virgins (martyrs or not), and 
Holy Women. 

Since it is perniitted to say Masses, which do not cor- 
respond to the oflflce of the day, such Masses are to be 
found in the Missal, under the head Missae votivae^^ 
votive Masses. 

These Masses are said with a view to honoring a Mys- 
tery or a Saint y to obtaining some special favors or graces^ 
or are offered for the poor souls in Purgatory. 

Votive Masses are followed by the Supplement {Pro- 
aliquihus locis), the prayers of preparation and thanks- 
giving ^ certain Messing s, especially the blessing of Holy 
Water, and finally the Proper of the country, of the dio- 
cese, or of the community. 

III. CHOICE OF THE TEXT PROPER TO EACH DAY. 

Mass With Respect to the Feast op the Day.^ 

77. First general rule. — The Mass to he said is that 
of the feast celebrated on that day in the church where 
the priest actually offers the Holy Sacrifice. 

Therefore : 

1. A priest who celebrates in his own church should 
regularly say the Mass corresponding to his office. 

A priest, a stranger to the church^ in which he cele- 
brates, must celebrate, not the Mass corresponding to his 
office, but the Mass of the church in which he celebrates^ 
even though this Mass is peculiar to the church. This 

1. Any Mass, the text of which is not special to a certain fixed day (as 
for instance, the Nativity or the Assumption of the Blessed Virgin, etc.)» 
may be said as a votive Mass. The necessity of changing a few words is 
not considered an obstacle : for instance, memoria might be said instead of 
festum or natalitia. 

2. S. R. C, 3862, 3910, 3892 ad 5, 4020. 

3. By ''Church" we miderstand a public oratory (n. 17) and even a 
semi-public oratory as the main chapel of a community, religious house, 
seminary, etc. 



CHOICE OF THE TEXT PROPER TO EACH DAY. 99 

with a view to unity of worship, and the maintenance of 
good order. 

However, the rule of conforming the Mass to the office 
of the place, is not always obligatory. 

Hence a second rule: When the day is not of a higher 
importance than an Ordinary Semidoublb^ it is permis- 
sible to celebrate a Mass not corresponding with the office 
recited. 

Such is the case of private votive Masses. 

Moreover, certain votive Masses enjoy special privileges 
which make them equal to doubles^ even of second or first 
class. 

Such are votive Masses pro re gravi et publica causa; 
the Masses of feasts, the solemnity of which is postponed 
to the following Sunday, and certain Masses for the Dead. 

By these privileges, the Church — good Mother, as she is 
— wishes to favor the piety of the living, and to assist the 
souls of the departed. 

Votive Masses.^ 

78. Private votive Masses. — Such Masses may be low, 
high or solemn. They are called private, because they are 
not ordered by ecclesiastical authority. Whatever be their 
mode of celebration, they are prohibited on double feasts ; 
on Sundays; during the period extending from the Vigil 
of Christmas to the 15th of January, inclusively ; on Ash 
Wednesday; from Palm Sunday to the Sunday after 
Easter; on the Vigil of Pentecost, and during the Octave 
of the same feast; during the Octave of Corpus Christi, 
and on All Souls' Day. They are also prohibited on Roga- 
tion Days, if only one Mass is said.^ 

All these days are of greater importance than an ordi- 
nary semidouble. (See above, rule 2.) 

1. These Masses are not to be mistaken for the Masses corresponding to 
votive offices. 

2. Generally a table given in the Or do mentions all particulars concern- 
ing votive Masses, including the Mass pro sponso et sponsa, (color, prayers, 
preface, etc.) 

t Of c. 



100 SYNTHETICAL MANUAL OP LITURGY. 

79. Privileged votive masses. — These Masses are : 

1. The Mass pro sponso et sponsa, or the Nuptial Mass. 
This may be said on any day, up to the degree of a double- 
major inclusively, except during the period in which the 
solemnity of marriage is prohibited (during Advent and 
Lent)/ on Sundays, holy days and whenever the bride has 
already received' the nuptial blessing. 

This Mass holds the rank of a privileged double-major 
for week days. 

2. The solemn votive Mass. — This Mass is not called 
^^solemn" on account of the mode of celebration,^ but 
rather on account of the solemn occasion, or grave motive, 
which prompts its celebration. It is ordered by the Ordi- 
nary, "pro re gravi et publica causa/^ It is prohibited on 
feasts and Sundays of first class. Ash Wednesday, during 
Holy Week, and on the Vigils of Christmas and Pente- 
cost.^ The Gloria in excelsis is chanted at this Mass, 
unless it is celebrated in purple vestments, and the Credo, 
always. 

3. The Mass of a feast transferred to the following 
Sunday. — The Mass of a feast transferred to the follow- 
ing Sunday for solemnization, enjoys the privileges of a 
solemn votive Mass pro re gravi et publica causa: Gloria 
and Credo are said, and, if no other Mass is celebrated, 
commemoration of the Sunday is made, and the Gospel of 
the Sunday takes the place of the Initium of St. John.^ 

4. The votive Mass of the Sacred Heart. — This Mass 
is permitted on the first Friday of each month, where 
pious exercises approved by the Ordinary take place. It 

1. From the first Sunday of Advent till the day of the Epiphany in- 
clusively, and from Ash Wednesday till the Sunday after Easter inclu- 
sively. 

2. In fact this Mass is to be celebrated as solemnly as possible. 

3. Should an occasion require a solemn votive Mass on a day when it is 
prohibited, commemoration of this votive Mass may be made after the 
oratio of the day, suh eadem conclusione. Wherever the conventual Mass 
is obligatory, the solemn votive Mass is to be celebrated after it. S. R. C. 
3922, II. 2. 

1. S. R. C. 3754 II. 



MASSES FOR THE DEAD. 101 

is celebrated with the rite of a solemn votive Mass : Gloriay 
Credo and one oration. This Mass is prohibited only on 
festivals of our Lord, on doubles of first class, and on 
privileged vigils/ ferials and octaves. 

Masses for the Dead. 

80. General principles. — The missal contains four 
Masses for the Dead : 

1. For the commemoration of all the faithful departed 
(All Souls' Day). 

2. In die obitus sen depositionis defuncti.^ 

3. Anniversary Mass. 

4. Common Mass {In Missis quotidianis defunctorum) . 
These Masses are distinguished from one other by the 

Orations, Epistles and Gospels. 

Any Mass for the Dead celebrated with the solemnity 
due to a double^ has but one prayer. The sequence Dies 
irae is obligatory.* 

Other Masses (even sung) have at least three prayers. 

In Masses said for private individuals, the first prayer 
is for the person specified; the second, ad lihitum sacer- 
dotis; the third, always Fidelium Deus. . . . 

At Masses for the departed souls in general, the three 
prayers are to be said as marked in the Missal, and fol- 
lowing the same order. 

If the Mass is a low one, a greater number of prayers 
may be said, so that the sum total be an odd number, the . 
additional prayers being inserted between the second and 
the third. 

Requiem Masses ad lihitum may be said on the days 
when votive Masses are permitted.^ Indults, however, 

1. Including the Vigil of the Epiphany, S. R. C, No. 29, 1901. 

2. On the day of the death or of the burial. 

3. Masses of a rite equal to dotchle, are the privileged Masses which 
are spoken of in the following number. 

4. The sequence Dies irae is obligatory at all high Masses for the 
Dead. 

5. Gfr. n. 77, second rule. 



102 SYNTHETICAL MANUAL OF LITURGY. 

are frequently given to celebrate private Requiem Masses 
on other days. (See diocesan statutes.) 

81. Privileged Masses. — Privileged Masses for the 
Dead are regularly high Masses.^ Exception may be made 
through apostolic indults.^ 

These Masses are celebrated on the following occasions : 

1. Corpore physice vel moraliter^ praesente (the corpse 
being really or morally present). Such Masses are per- 
mitted on any day, except primary feasts of first class of 
the Universal Church, feasts of the Patron and Titular, 
and the anniversary of the Dedication of the church. If 
the solemnity is transferred, the Mass is permitted on the 
day on which the feast occurred, but prohibited on the 
day of the solemnity. The Mass may be said on the Mon- 
day and Tuesday after Easter and Pentecost. 

Solemn exposition of the Blessed Sacrament pro pub- 
lica causa, prevents the celebration of the Mass corpore 
praesente. 

In the church where the funeral Mass corpore prae- 
sente is celebrated, low Masses for the same departed per- 
son may be said on the same day, except on douMes of first 
class and others excluding them, as well as on Sundays 
and Holy Days of obligation. 

The same privilege exists for the private chapel of the 
house in which the body is really or morally present.^ 

2. After a burial without Mass/ or upon hearing of 
the death of a person deceased elsewhere, a Mass in die 

1. Solemn high Mass or *'missa cantata.'^ See n. 85. 

2. Loiv Masses at the funerals of the poor enjoy the same privileges 
(S. R. C, 4024.) 

3. The body is said to be morally present, when, on account of a prohibi- 
tion from public authority or for any other grave cause preventing physi- 
cal presence, the body is not buried, or has been buried for no more than 
two days. S. R. C, 3797, xxvi. 

4. S. R. C, 3903, and April 28, 1902, ad 8. 

5. At Masses for the Dead where the body is not present, it is the cus- 
tom to erect a catafalque representing the coflBn. This catafalque is cov- 
ered with a pall, which must always be black. Caer. Ep. II xi, 11 ; xxxvi, 
3 ; S. R. C, September 7, 1850. 



MASSES FOR THE DEAD. 103 

oMtus may be chanted^ on the first free day. (The same 
Mass may be read for the deceased poor. 

The day is free if the Mass pro populo is not to be said ; 
if the day does not exclude doubles of first class, and if 
the feast celebrated is not above the degree of a double 
major. 

The Vigil of the Epiphany, and the days within the 
Octave of Corpus Christi^ are open to the celebration of 
this Mass. 

3. On the third, seventh and thirtieth day after the 
death or the burial of a person, the Mass in die oMtus may 
be chanted/ with the special orations marked in the Mis- 
sal. The days, on which this Mass is permitted, are the 
same as for the anniversary Mass. When, on account of 
the importance of the day, this Mass is forbidden, it is 
celebrated on the first free day, before or after.* 

4. On anniversaries, properly speaking, one year after 
the day of the death or burial, the anniversary Mass may 
be chanted (read, if an indult has been granted for it) on 
the days marked above in number 2, with the exception 
of the days within the Octaves of Epiphany and Corpus 
Christi, 

If the anniversary is understood in its broad sense, that 
of a Mass celebrated every year, then doubles major are 
also to be excepted. 

5. Low Masses, unless a special indult is granted, and 
at the funerals of the poor, can be said only on the days 
when private votive Masses are permitted. 

Requiem Masses only are to be said, in order to gain the 
indulgence of the privileged altar.^ 

1. In virtue of special indults the same Mass may be read. 

2. S. R. C. 3922, iii acZ 2 ; S. R. C, April 28, 1902. 

3. This Mass may also be read in virtue of an indult. 

4. S. R. C, 3753. 

5. An exception is made in favor of priests who make the "heroic vow.'' 



104 SYNTHETICAL MANUAL OF LITURGY. 

11. 

DIFFERENT MODES OF CELEBRATION. 

I. Low Mass. 

82. The Priest.^ — At Low Mass, the priest reads the 
liturgical text : 

1. With a low voice, when, for instance at the Secrets, 
Canon, and some other prayers, the Church directs the 
priest and those present to address God in deep interior 
recollection. 

2. With a moderate voice, when he has only to attract 
the attention of the faithful or of the server.^ 

3. With a loud voice, when he reads for the instruction of 
all, as at the Epistle and the Gospel ; when he has to ex- 
cite those present to praise God and pray to Him; or 
when the text constitutes a dialogue between the priest 
and the faithful, represented by the server. 

Whilst saying Low Mass, the priest stands erects or 
more or less inclined, according to circumstances. 

He begins at the foot of the steps, and continues either 
in the middle or at the extremities of the altar. His 
movements ought to be always grave and religious. Nil 
nisi grave, moderatum et religione plenum,^ 

He performs a great number of various actions: Signs 
of the cross, extension of his hands, raising his eyes, etc. 
The least details are of great importance, and require seri- 
ous study, undertaken long before his ordination to the 

1. See details of ceremonies of Low Mass in O'Callaghan or Cakon, 
or in Ceremonials : Levavassbuk_, Lerosey_, Falise^ Velghe^ Wapel- 
HORST^ etc. The text itself of the general Rubrics of the Missal, and of the 
Rubrics which accompany the Ordinary of the Mass, is clear enough and 
might be sufficient. The different Ceremonials simply translate these 
Rubrics and complete them with decrees of the S. R. C. See the same 
Ceremonials on the Mass celebrated by a Prelate, or in his presence. 

2. That is : The prayers at the foot of the altar, Orate fratres, NoMa 
quoque peccatorihus, and Domine non sum dignus. 

3. Council of Trent, Sess. xxii, c?i. I. De Reformatione. 



LOW MASS. 105 

priesthood. The priest should reread from time to time 
the rubrics of the Mass, and carefully avoid contracting 
wrong or imperfect habits; all this in a spirit of religion 
and desiring to edify the faithful. 

The Low Mass for the Dead presents some peculiari- 
ties. Some parts are omitted: The Psalm ludica me, 
Gloria Patri at the Introit and Lavaho, Gloria in excelsis 
and CredOy luhe Domine at Munda cor meum, the kissing 
of the book after the Gospel, and the prayer Per evan- 
gelical the blessing of the water, the first of the three 
prayers preceding Domine non sum dignus, and the final 
blessing. The sign of the cross at the Introit is made 
over the book; at Agnus Dei, dona eis requiem is substi- 
tuted for miserere nobis, and dona eis requiem sempiter- 
nam, for dona noMs pacem. Instead of Ite missa est, the 
priest says : Requiescant in pace,^ always in the plural. 

83. The server. — The place of the server is on the side 
opposite the book. 

He kneels first on the floor, then, after the celebrant has 
ascended the steps of the altar, on the lowest step, rising 
onlj^ when he has some action to perform, and during the 
Gospel.^ 

The server, when passing before the cross, makes a genu- 
flection on the floor, even when the Blessed Sacrament is 
not kept in the tabernacle.^ 

His responses should be exact and distinct. He should 
recite everything from memory, without the help of a 
book ; and, above all, he should not read anything foreign 
to the function he is performing. 

The server gently rings the little hell at the Sanctus and 
at each Elevation. It is a universal custom in this coun- 
try to ring the bell when the celebrant holds his hands 
extended over the chalice, just before the consecration. It 

1. Answer : Amen. 

2. About the duties of the Server, consult Sanctuary Boys' Illustrated 
Manual by Rev. James A. McCallen, S. S. 

3. S. R. C, Nov. 16, 1906. 



106 SYNTHETICAL MANUAL OP LITURGY. 

is also customary to ring the bell at Domine non sum 
dignus. 

The bell should not be rung at private Masses celebrated 
in a church where the Blessed Sacrament is actually ex- 
posed.^ 

The bell is to be rung even in private chapels.^ 
It is of importance to train Mass-servers to conduct 
themselves with piety in this solemn function, which con- 
stitutes them the representatives of the congregation. 

84. The faithful. — The Roman Missal prescribes that 
the faithful should kneel during the whole of Low Mass^ 
except at the reading of the Gospels. 

At least, their posture should be at all times respectful 
and recollected, and they should exercise their piety by 
reading the liturgical texts. There is nothing more appro- 
priate than these admirable texts, sanctified by the use of 
so many Christian generations, or, at any rate, by the 
choice of the Church. 

II. Mass Simply Chanted {"Missa Cantata'^). ^ 

85. Chant. — At the chanted Mass, the texts, which 
the priest reads aloud at low Mass, are chanted. The re- 
sponses of the server are also chanted. 

The High Mass without sacred ministers does not admit 
of incensing, except in virtue of an indult. 

Two servers (or acolytes) are allowed, who may carry 
candlesticks, which they place first on the credence-table 
and hold before the celebrant whilst he sings the Gospel. 

The Celebrant intones Gloria in excelsis and Credo; 
sings : Dominus voMscum, the Collects, Epistle,^ Gospel, 
Preface, Pater, Pax Domini, Postcojnmunions and Ite 
missa est, or what is substituted. 

1. S. R. C, 3,157 ad 10 ; S. R. C, 3448, ad 2. 

2. S. R. C, 3638 ad 3. 

3. Name generally given, in this country, to the High Mass celebrated 
without sacred ministers. 

4. If a cleric be present, he may sing the Epistle. S. R. C, 2525 ad 1 ; 
S. R. C, 2965 ad. 4. 



SOLEMN MASS. lOT 

The Choir sings : The Introit, Kyrie, Gloria in excelsis 
(beginning at et in terra), Gradual, Alleluia or Tract, and 
Sequence, Credo (beginning at Patrem omnipotentem) j 
Offertory, Sanctus^ Benedictus (after the Elevation)/ 
Agnus Dei and Communion. 

During the whole of the Mass, the choir sings the usual 
responses to the parts sung by the celebrant: Amen, Et 
cum spiritu tuo^ etc. . . . 

86. Organ. — If the organ alternates with the choir, the 
parts of the service which are simply played by the organ 
must be read aloud by one of the choir. Alternation is 
not permitted at Masses for the Dead, or during Advent 
and Lent, when black or purple vestments are used. (Ex- 
ception is made on Sundays of Gaudete and Laetare),^ 

III. Solemn Mass. 

87. Officers. — The Solemn Mass requires a Deacon^ a 
Suhdeacon/ a Master of Ceremonies ^ a Thurifer (or cen- 
ser-bearer), two Acolytes with their candlesticks, and two 
or four Torch-hearers. 

The positions of the Celebrant are somewhat different 
from those prescribed at Low Mass. He may sit down 
while the choir sings Kyrie^ Gloria^ Tracts, Sequence, 
Credo y after he has finished reading the text chanted. 

All sit down simultaneously, except the Master of Cere- 
monies. 

At Et incarnatus est all those, who are actually stand- 
ing, kneel down.* 

88. Incensings. — 1. The first incensing is to be done 
when the celebrant has ascended the steps of the altar; 
three swings of the censer towards the cross, two towards 
the relics on the Gospel side, two towards those on the 
Epistle side, three swings towards the candlesticks 

1. It may be chanted before the Elevation, and the Elevation may be 
followed by a Latin hymn or antiphon in honor of the Blessed Sacrament. 

2. Alternation is not permitted at the Credo. 

3. In default of a subdeacon, a simple cleric may act as subdeacon,- 
without, however, wearing the maniple. S. R. C, 2525 ad. 1 ; 2965 ad 4. 

4. Gfr. n. 51, note 4. 



108 SYNTHETICAL MANUAL OP LITURGY. 

(Epistle side), two around the side, three circular swings 
(from right to left) over the table of the altar. The same 
for the Gospel side. Finally, six swings in front of the 
altar, from the Gospel side to the Epistle side, separating 
them by a genuflection, or a bow, in the middle. 

The Celebrant recites no prayer during this incensing. 
After he has done this, he himself is incensed with three 
swings of the censer by the Deacon. No one else is in- 
censed. 

2. The second incensing takes place immediately before 
the Lavabo. After a special blessing of the incense. Per 
intercessionem . . ., the Priest incenses the offerings/ 
forming with the censer three crosses over both chalice 
and host, and making three circles around them, the first 
two from the right to the left, the last from left to right. 

Prayers appropriately distributed accompany the in- 
censing of the offerings, and that of the altar, which fol- 
lows, and is performed in the same way as the first. The 
Deacon incenses the Celebrant with three swings, and then 
incenses the choir: Prelates and Canons (two swings), 
Priests (one swing), Clerics (collective incensing), Sub- 
deacon (two swings). 

The Thurifer incenses the Deacon (two swings), the 
Master of Ceremonies and Acolytes (one swing each) and 
the congregation (Epistle side, middle. Gospel side).^ 

3. At solemn high Mass of Requiem, there is only one 
incensing, namely at the Offertory: offerings, altar and 
Celebrant. How^ever, the Subdeacon incenses the Blessed 
Sacrament during the elevation. 

89. Genuflections. — The rules laid down by the Sacred 

1. Here the word ''offerings'^ means the bread and the wine to be conse- 
crated. 

1. For the details of these ceremonies see Ceremonial of Baltimore, 
Wapelhorst's Compendium, Falise^s ToMes, Lerosey^s Precis, Levavas- 
SEUR's Ceremonial, Velghe's Fascicules, etc. 



BEFORE THE BLESSED SACRAMENT EXPOSED. 109 

Congregation of Eites^ about the genuflections to be made 
by the Deacon and the Subdeacon are as follows : 

Genuflection, before the tabernacle or the cross, on the 
floor ^ the first time and the last; at other times on the 
lowest step. When assisting the Celebrant, they make 
genuflections together with him, applying their hands 
to his elbows as if to support him during this action. 

Passing from one side to the other, they must genuflect 
in the middle, if the Eucharist is not present upon the 
altar ; if present, genuflect on both sides. 

Going from one side to the middle, or from the middle 
to either side, if the Eucharist is not upon the altar, no 
genuflection is to be made, except by the Subdeacon, who, 
having received the paten, goes down the steps and genu- 
flects on the middle of the lowest one ; if the Eucharist is 
present, he also genuflects before starting. 

IV. Before the Blessed Sacrament Exposed. 

90. At low, chanted or solemn Masses, celebrated before 
the Blessed Sacrament exposed :^ 

All hows to the choir are omitted. 

One must be careful not to turn his hack to the Blessed 
Sacrament. 

In entering and leaving the sanctuary, a genuflection is 
made on hoth knees. 

During the ceremony, a simple genuflection is sufficient. 

Other particulars are to be carefully studied in Cere- 
monials quoted above. 

Masses before the Blessed Sacrament exposed are barely 
tolerated. 

1. S. R. C, 4027. 

2. The presence of our Lord upon the altar after the consecration is 
not considered the same as the exposition of the Blessed Sacrament. There- 
fore, after the consecration, at an ordinary Mass, persons coming in, going 
out or passmg before the altar, should make only a simple genuflection. S. 
R. C, May 20, 1904. 



110 SYNTHETICAL MANUAL OP LITURGY. 

V. Pontifical Mass. 

91. Celebration. — The pontifical Mass requires a 
throne on the Gospel side, or a faldstool on the Epistle 
side, for the OflSciating Bishop. The Bishop puts on his 
Testments at the throne or at the faldstool. 

At the throne, the Bishop is assisted by two Deacons of 
honor. An Assistant Priest holds the book when the 
Bishop sings, and incenses the Prelate. He also carries 
the ^^peace." 

Four insignia-hearers hold the book, the hand-candle- 
stick, the crosier and the mitre. The first Deacon puts the 
mitre on the Prelate, and the second takes it off. 

The Bishop, when going from the throne to the altar 
and vice versa , wears the mitre, and holds his crosier in 
his left hand, blessing the clergy with his right. 

At the foot of the steps, the Bishop recites the Psalm 
ludica me and the other prayers; then he ascends the 
altar and incenses it, as does a priest when celebrating. 

He then goes to the throne (or the faldstool), and re- 
mains there until the Offertory. 

Standing, he recites the Introit, Kyrie, intones and 
recites GlofHa in excelsis, chants Pax voMs and the Col- 
lects. 

He sits whilst the choir chant their parts, and receives 
the mitre. 

He remains seated whilst reciting or reading the 
Epistle, the Gradual, etc., Munda cor meum (bowing his 
head) and the Gospel. 

He stands, with his head uncovered, and holding his 
crosier, whilst the Deacon is singing the Gospel. 

He intones the CredOy and recites it with his ministers, 
all standing. He also stands, while chanting Dominus 
voMscnm and Oremus. 

After that he goes to the altar and observes the cere- 
monies of an ordinary solemn Mass. At the end, he gives 
the Pontifical blessing. 

92. In presence of a Bishop. — When the Bishop 
assists at Mass, sitting on his throne and vested in cope or 



ASSISTANTS AT MASS. Ill 

in cappa magna, ceremonies, recited prayers and readings 
are the same as at Pontifical high Mass until the Offer- 
tory. 

What is to be chanted is chanted by the Celebrant. 

At the foot of the steps, the Bishop recites the Psalm 
ludica me and Confiteor, the Celebrant standing at his 
right. 

At the Sanctus, the Bishop, with all his ministers, comes 
to the middle of the sanctuary, and kneels on a prie-Dieu 
until after the elevation. 

He receives the pax from the Assistant Priest, who has 
received it from the Celebrant. The Assistant Priest gives 
the "peace^^ to the Subdeacon who carries it to the choir 
and to other officers. The Bishop gives it to his two As- 
sistant Deacons. 

For details, see Manuals and Ceremonials. 

III. 

ASSISTANTS AT MASS. 

93. At the private Mass of a priest, no one assists, ex- 
cept his server.^ 

2. The public Mass is the one at which the faithful 
assist, on Sundays or during the week, in parochial 
churches, or in public or semi-public chapels of communi- 
ties. 

3. The parochial Mass is celebrated, with special solem- 
nity, on Sundays and Holy Days of obligation. It is gen- 
erally said for the people of the parish (pro populo). 

It is proper that the parochial Mass be chanted,^ 

1. At the private Mass of an ordinary priest, only one server is allowed, 
a man or a boy. However, if there be no male server, a woman may 
answer the prayers, but she is not allowed to stay inside the railing. S. 
R. C, 2545 ad 8 ; 4015 ad 6. In missionary comitries, indults permit 
priests to say mass without a server whenever it is practically impossible 
to have one. Such is the case in this country. 

2. Cfr. n.n. 25, 26, 27 and 85, 86. 



112 SYNTHETICAL MANUAL OP LITURGY. 

On Sundays it is preceded by the sprinkling of Holy 
Water, which the celebrant performs vested in cope, or, at 
least, in stole. 

4. The conventual Mass is, as it were, a part of the 
canonial office celebrated by Chapters or Religious Com- 
munities. 



SECOND FUNCTION. 

OFFICES. 

94. Preamble. — There are two classes of Offices: 

1. Those which constitute an integrant part of the 
official organization of church worship, and are daily 
determined by rubrics. 

2. Those which have been inaugurated or transformed 
by private piety. 

We may call the former Offices strictly liturgical; 
they include the Divine Office properly so called, Official 
Prayers, Processions, Funerals, etc. 

In the second class. Offices not strictly liturgical, we 
shall study only the offices in relation to the Holy Eu- 
charist: Expositions, Processions and Benedictions of 
the Blessed Sacrament. 

The offices included in the second class are very num- 
erous, but ordinarily regulated by the piety of the priest, 
who presides over them. Such are, for instance, the devo- 
tions of the month of Mary, month of the Sacred 
Heart, the observation of the First Friday of each 
month, etc. 

Some are more precisely regulated, as the exercises of 
the month of the Rosary and the Way of the Cross. 

All these pious practices are approved, blessed, and 
enriched with indulgences by the Church. It is proper to 
have them established in all churches, but they can hardly 
find place in a course of liturgy. 



CHAPTER L 

Offices Strictly LiturgicaL 

I. 

GENERAL PRINCIPLES. 

I. Nature of the Office. 

95. End of the Liturgical Office.— The Office^ (offi- 
cium, function^ task^ obligation, duty, etc.) is the official 
prayer^ of the Church, intended to give glory to God, and 
obtain sanctification for men: A prayer in which all 
should take part. 

But the Christian laity, absorbed by necessary temporal 
cares, are unable to perform that duty. Therefore a body 
of men is especially delegated for that purpose.^ 

This official prayer is destined, as it were, to sanctify 
space and time. 

a Space: — The office is recited all over the world by 
Secular Clerics who have received Sacred Orders,"^ and by 
Congregations of Regular Clerics; 

1. The word office is more precise, and also more Catholic than the 
word service much abused by Protestants. 

2. Consult : Bacuez^ Du Saint Office considere au point de vue de la 
piete. Paris, 1872. Dom Gu^jrangek^ The liturgical Year, passim. Mgr. 
Batiffol^ Histoire du Breviaire, and English translation : History of the 
Roman Breviary (1898). Dom Baumer^ O. S. B. Geschichte des Breviers, 
Freiburg-im-Brisgau, 1895, and French translation : Histoire du Breviaire, 
Paris, 1905. 

3. One of the most ancient proofs of the obligation of reciting the office 
is to be found in the Capitulars of Bishop Hincmar of Rheims, 852 A. D., 
Capitula synodica, C. ix. (Migne P. L. tome 125, col. 775.) 

4. The common opinion of theologians is that the omission of a Little 
Hour constitutes matter for mortal sin. 



114 SYNTHETICAL MANUAL OF LITURGY. 

It is chanted by Chapters and Religious Orders; 

It is partly chanted in parochial churches and chapels 
of communities (Vespers, Compline, Tierce before Pon- 
tifical Mass, Tenehrae of Holy Week, OflSce of the Dead). 

h Time belongs to God as well as space: 

The successive Hours consecrate the day to Him. 

Sunday, which has replaced the Jewish Sabbath, is to 
secure the sanctification of the week. Formerly Wed- 
nesday and Friday, days of penance and station^ enjoyed 
a special importance, which was, later on, extended to 
Saturday.^ 

The year is offered to God, through the "Proper of the 
time," distributed throughout the Liturgical Year. 

96. The Materials of Offices are tewts^ ceremonies, and 
ruhricsr Rubrics regulate the choice of the texts, and the 
performance of ceremonies. 

Texts and rubrics are contained for recitation^ in the 
Breviary; for singing, in choir books. 

Besides a preamble, each Hour consists of three ele- 
ments, which are the same as we have observed in the 
fore-mass :^ Praise, instruction, prayer,^ 

a Praise, finds its expression in the Psalms, Antiphons,^ 
Eymns^ and Canticles (seven from the Old Testament, 
three from the New). 

1. This old regulation has been retained for Ember Days. Gfr. Dom 
Cabrol Le livre de la pri^re antique, ch. xvii. Monumenta Eccl. liturg. t. 
I, p. xiv, note. 

2. We have already spoken of the Rubrics. Cfr. Elements of Worship, 
n.n. 6, 49. 

3. Dom Cabrol^ op cit, ch. vi and xvi. 

4. GraxcolaSj Traite de Voffice divin. Dom GR:fiA^ Lettre sur Voffice 
divin. 

5. AntipJions are short sentences, either extracted from Scripture or 
composed by the Church, calculated to excite piety or to show why such a 
psalm has found place in the oflSce. Formerly antiphons were repeated 
several times in the course of the psalm as is still done with the Psalm 
Venite exultemus^. 

6. Hymns are pieces of lyric, poetry, divided into strophes of various 
lengths and rhythms, many of them in iambic verse. In the hymns com- 
posed during the Middle Ages, long and short syllables have been substi- 
tuted by emphasized and atonic syllables. 



DIVISION OP THE OFFICE. 115 

6 Instruction is given in Lessons^ and Capitiila (little 
chapters). It excites affections, that are expressed by 
Versicles and Responses. 

c Prayer is directly offered by the Orations^ sometimes 
preceded by preces^ and always by Dominus vohiscum.^ 

Finally comes the conclusion^ completing for each Hour 
the general plan mentioned in n. 10 : 

Preludes or preparation ; 

Performance of the function ; 

Invocation of the Sanctifying Power of God by col- 
lective prayer. 

II. Division of the Office. — Day. — Week. — Year. 

Day. 

97. Order of the Office. — The four watches of the 

night, during which our Lord has commanded us to 
''watch and pray/'^ are the origin of the three Nocturns 
and Lauds. 

Tierce, Sexte, None, and Vespers, sanctify the four prin- 
cipal divisions of the day.^ 

Thus, the entire day is consecrated to God, with its 
vicissitudes, its needs, and dangers, and with the remem- 
brance of certain mysteries: In the morning, the Resur- 
rection; at 9 o'clock, the Descent of the Holy Ghost; at 
noon, the Crucifixion; at 3 o'clock, our Lord's death; at 
sunset, the Burial. 

1. The Lessons are taken from the Scriptures, or from treatises and 
homelies of the Fathers, they are also made up from the lives of the 
Saints. The Gapitulum (short capter) is a short lesson of Scripture, 
recited by the celebrant. 

2. Subdeacons replace Dominus voMscum by Domine exaudi orationem 
meam. 

3. Take ye heed ; watch and pray. . . . Watch ye therefore, for 
you know not when the lord of the house cometh ; at even, or at mid- 
night or at the cock-crowing, or in the morning. (Maek xiii, 33-35.) See 
Acts, xvi, 25. 

4. Acts ii, 15 ; iii, 1 ; x, 9. 



116 SYNTHETICAL MANUAL OF LITURGY. 

Such was the first arrangement of the Office. Practised, 
it seems, from devotion, in the early apostolic times, it 
must have been done away with during the persecutions. 

When the persecutions came to an end, it seems that an 
attemj)t was made to re-establish this practice.^ 

Monks and clergy soon organized a regular daily 
cursus.^ 

In monasteries, Prime was added (about 382 A. D.), as 
the morning prayer,^ while the three Nocturns and Lauds 
were recited or chanted together, and constituted the 
Night Office or ^^MatutinaP' (Matins). 

Compline^ was the night-prayer, completing (Comple- 
torium) the day. 

Thus, Matins, the four Little Hours, Vespers and Com- 
pline fulfilled the word of the Psalmist: "Seven times a 
day I have given praise to theeJ'^ 

97. Obligation. — Outside the choir, the order relative 
to the different Hours of the day is not obligatory. 

The limits of the obligation are as follows : 

1. Assemble yourselves together every day, morning and evening, sing- 
ing psalms and praying in the Lord's house ; . . . but principally 
on the Sabbath day, and on the day of our Lord's resurrection, which is 
the Lord's day. {Apostolic Constitutions, Book II, ch. lix.) 

2. Precationes facite mane et tertia hora, et sexta, et nona, et vespere, 
atque ad galli cantum. . . . {Fragmenta ex libro de Mystico Minis- 
terio (fourth century), Monum. Eccles. liturg. torn. 1, n. 2531). Mane, 
hora tertia, sewta, nona, ves^ere, noctis medio, per ordinem psalteriunt, 
canehant, St. Jerome^ Life of St. Paula. See also Canones Hippolyti in 
Monum. Eccl. liturg., torn. I, n.n. 2754-2766. 

3. Pargoire^ Revue d^Hist. et de Litt. religieuses, 1898, p. 288. 

4. Compline is of monastic institution, dating however from before St. 
Benedict. It existed in the first part of the fifth century, adopted, per- 
haps, by St. Basil. See Pargoire, Revue d'Histoire et de Litterature re- 
ligieuses, 1898, p. 456. 

5. Ps. cxvii, 164. Mgr. Batiffol {Histoire du Breviaire, ch. ii) thinks 
that the Roman Church did not know Matins or vigiliae, before the sev- 
enth or eighth century ; the full development of the Office would have been 
reached then only after the time of St. Gregory. Dom Baumer {Ges- 
chichte des Breviers, Part TI, ch. ii) holds the traditional opinion, and be- 
lieves that, on this point, the Roman order was not different from the 
Benedictine cursus<. Cfr. Mabillon, De cursu gallicano disquisitio (in 
MiGNE, p. L. tome 72, col. 383, n.n. 5-8.) 



DIVISION OF THE OFFICE. 117 

It is strictly required that the office {from Matins to 
Compline^ inclusively) he recited before midnight closing 
the day of 24 hours. 

Matins may be regularly anticipated the day before 
when the sun is midway, in its path, between noon and 
sunset, but practically after 2 o'clock P. M., and, with an 
indult, after 1 o'clock P. M. The Eubric of the Missal 
prescribes that priests recite Matins and Lauds before 
celebrating Mass. 

The proper time for Little Hours is between 6 o'clock 
A. M. and 3 o'clock P. M. It is customary to recite them 
privately in the forenoon. 

Vespers are to be recited in the afternoon, except on 
week days of Lent, from the first Saturday in Lent till 
Easter. 

Compline is always recited in the afternoon. 

99. Interruption. — Regularly speaking, the different 
parts of an Hour should not be separated. 

However, as there are, in the ministery, frequent cases, 
in which it is necessary to interrupt an Hour, or to invert 
the regular order, good priests make for themselves a rule 
for observing the continuity and order of the Hours as far 
as possible. 

Week. 

100. The week begins by Sunday, the Lord's Day, con- 
secrated to honor the Most Holy Trinity, the Resurrec- 
tion of our Lord, and the mystery of Pentecost. 

At Matins of Sunday, the recitation of the Psalter be- 
gins, is continued at the oflSce of the six Ferials, and 
reaches its end on Saturday. 

The hymns of Vespers, in the week, recall the Work of 
Creation, the creation of light being recorded on Sunday, 
and God's rest on Saturday. 

Every day in the week has its proper parts: lessons 
always ; sometimes, antiphons at Benedictus and Magnifi- 
cat; responses, often taken from the Nocturns of Sundays, 
etc. 



118 SYNTHETICAL MANUAL OF LITURGY. 

Leo XIII appointed for each day in the week, an ad 
libitum office: Monday, Holy Angels; Tuesday, the 
Apostles; Wednesday, St. Joseph; Thursday, the Most 
Holy Sacrament; Friday, our Lord's Passion; Saturday, 
the Immaculate Conception. 

These oflSces may be said, in the place of simple or ferial 
offices, with the exception of the periods extending from 
the 17th of December to the Octave of the Epiphany, and 
from Passion Sunday to the Sunday after Easter. 

Year. 

101. General division. — The distribution of the of- 
fices throughout the year is of greater importance. 

The purpose, dominating the entire liturgical year, is to 
commemorate our Lord's life.^ 

As the path of the sun regulates the civil year, so the 
life of our Lord, summed up within one year, determines 
the Liturgical Cycle. 

There are two centers: Christmas, entrance of the 
Word Incarnate into earthly life ; Easter, entrance of the 
Crucified One into everlasting life, by His Kesurrection. 

The two periods, gathered around these two centers, 
constitute the Cycle of the Liturgical Year. 

102. Christmas. — Prepared by the four Sundays of 
Advent, this mystery is accomplished on the day of 
Christmas, fixed on December 25th, and accompanied by 
an Octave. 

The Manifestation^ or the Epiphany, is followed by a 
variable number of weeks, reckoned by their Sundays. 
This time is given the faithful to enable them to reap, 
more fully, the fruits of the Christmas mystery. 

103. Easter. — This period is the more important. 
Easter always falls on Sunday, fixed by the movement 

of the moon in its path; consequently it is a movable 
feast. 

1. A word was said about this in the Introduction, n. 5, and especially 
when treating of the Calendar, n.n. 55-58. Details relating to each feast 
are reserved for the last part : Liturgical Year. 



DIVISION OP THE OFFICE. 119 

The way of determining the date of Easter has been 
fully given.^ 

Nine weeks of preparation precede the feast. 

Septuagesima^ about 70 days before Easter, is the first 
Sunday of this period; it is followed by Sewagesima and 
Quinquagesima Sundays. 

The week bears the name of the Sunday. 

The Wednesday in Quinquagesima iveeh is Ash Wednes- 
day, and marks the beginning of the quadragesimal fast. 
It is followed by the four Sundays of Lent, and the Pas- 
sion Time {Passion and Palm Sundays), 

Palm Sunday begins Holy Week, and recalls the trium- 
phant entrance of our Lord into Jerusalem. 

After this long preparation, the three great Ferials of 
Holy Week commemorate^ Thursday, the institution of 
the Most Holy Eucharist; Friday , the crucifixion of our 
Lord ; Saturday, His burial. 

These Ferials are followed by the feast of Easter which 
is celebrated for three days, and prolonged throughout the 
whole octave. 

On the five Sundays after Easter, the Christian is 
directed to participate in the mysteries of the Cross^ and 
the Resurrection. 

Next, come the Ascension, Thursday, the fortieth day 
after Easter ; and Pentecost, ten days later. 

The feast of Pentecost lasts for three days, like Easter, 
and the five following days complete the Octave. 

Twenty or more weeks, (a number complementary to 
the number of weeks following the Epiphany), follow the 
feast of Pentecost. 

During this period, occur the feasts of the Holy Trinity, 
of Corpus Christi, and of the Sacred Heart, which help 
souls to profit by the graces of the Holy Spirit. 

All Saints' Day, and that of All Souls (November 1st 
and 2d) are calculated to manifest the union of the three 

1. Seen. 56. 

2. Suffrage of the Cross. Paschale quae fers gaudium! (Hymn of 
the Finding of the Holy Cross.) 



120 SYNTHETICAL MANUAL OF LITURGY. 

Churches (triumphant^ suffering and militant) with their 
Divine Head. 

104. Marial Cycle and Sanctoral. — From the feast of 
the Immaculate Conception to that of the Assumption, 
the Cycle of Mary's feasts is faithfully copied from that of 
our Lord's, communicating to souls the graces of her mys- 
teries, joyful^ sorrowful and glorious. 

The Sanctoral offers, for each day of the year, the 
example and intercession of numerous Saints, whose 
names are recorded in the Martyrology, one of them 
receiving special honor and worship each day. 

In fine, the four seasons of the year are marked by three 
days (Wednesday, Friday and Saturday), known as 
Ember-Days^ (Quatuor tempora, because they occur four 
times a year), on which fast and abstinence are to be 
observed. These days of penance and prayer have been 
chosen by the Church, as regular days for the conferring 
of Holy Orders. 



III. The Selecrion of the OfiSce to be Recited. 

105. Two or more oflSces may fall simultaneously. This 
coincidence is termed Occurrence. Moreover, as a com- 
plete oflQce comprises First and Second Vespers, it may 
happen that the Second Vespers of an oflSce come into 
conflict with the first Vespers of the following office. This 
is termed Concurrence. 

The difficulties proceeding from these two cases are 
solved through the observation of the degrees of the 
feasts. 

{Degrees of offices; 
Occurrence; 
Concurrence. 

1. The date of the Ember Days is given above, in the explanation of the 
Calendar, n. 58. 



DEGREES OF OFFICES. 121 

DEGREES OF OFFICES. 

1° Rite and Class. 

106. There are three rites: double , semi-double ^ simple. 

At double offices, the antiphon of each psalm is said 
twice (before and after the psalm), at Matins, Lauds, 
and Vespers. 

At semi-double and lower offices, the antiphon is an- 
nounced before the psalm, and said in full after. 

1° Double offices. — The doubles may be : 

1. Doubles of first class: Such are: two Sundays (Eas- 
ter and Pentecost) ; different feasts, among which are 
those of the Patron and Titular;^ and seven Ferials — 
Thursday, Friday and Saturday of Holy Week, Monday 
and Tuesday after Easter, and Monday and Tuesday after 
Pentecost. 

2. Doubles of second class include two Sundays 
(feasts of the Holy Trinity, and of the Holy Name of 
Jesus), and a certain number of other feasts, those of the 
Apostles, etc. 

3. There are also doubles major. 

All doubles^ which, in the calendar, bear no other men- 
tion than "double/' are doubles minor. Among doubles 
minor, the feast of the Doctors enjoy, like the doubles 
major, the privilege of being transferred when their cele- 
bration is hindered on the day of incidence. Octave-days 
also belong to the rite double minor, but they enjoy some 
privileges of the doubles major. 

The Yigil of Christmas, after Matins, becomes a double. 

1. The Patron of a place is its protector. There are Patrons of a city, 
of a diocese, of a country, of the Universal Church. The Patron is chosen 
by the people, the choice, approved by the clergy and the Bishop, and con- 
firmed by the S. Cong, of Rites. (S. R. C, 526.) 

The Titular of a church is the person, the mystery or the sacred object 
(the Cross, for instance), whose name the church has received, when con- 
secrated or solemnly blessed. 



122 SYNTHETICAL MANUAL OF LITURGY. 

107. 2° Semi-double offices. — In this rite are Sun- 
days, a certain number of feasts, the days within an 
Octave, some Vigils, and Votive Offices. 

a Sundays may be major , and these are the great land- 
marks of the Liturgical Year. 

The major Sundays may be of 'first or second class. 

Major Sundays of first class: First Sundays of Ad- 
vent; first of Lent; Passion-Sunday; Palm-Sunday; first 
Sunday after Easter ; first Sunday after Pentecost. 

Major Sundays of second class: Second, third and 
fourth Sundays of Advent; Septuagesima ; Sexagesima; 
Quinquagesima ; second, third and fourth Sundays of 
Lent.. 

All other Sundays are minor or common. 

Two or three Sundays, between Christmas and the 
Octave of the Epiphany, are said to be vacant^ if there is 
no commemoration made- of them in the office. 

6 There are Saints, whose feasts are semi-doubles. 

c The days within an Octave are semi-doubles/ ex- 
cept Monday and Tuesday within the Octaves of Easter 
and Pentecost. The Octaves of the Epiphany, Easter, Pen- 
tecost, and Corpus Christie enjoj certain privileges. 

The other Octaves are not privileged. All Octaves cease, 
from December 17th to the Epiphany, from Ash Wednes- 
day to Easter, and from the eve of Pentecost to Trinity 
Sunday. 

d The Vigils of the Epiphany and Pentecost are of the 
semi-doul)le rite, as is the Sixth Ferial (Friday) after the 
Octave of the Ascension. 

e The Votive Offices conceded, and those ad libitum, are 
likewise semi-double. 

Double and semi-double offices (except Sundays) in- 
clude: First Vespers, Matins (with three Nocturns 
proper). Lauds, Little Hours, Second Vespers, and Com- 
pline. 

On semi-doubles (outside Octaves, or other privileged 

1. During Octaves, the preces of Prime and Compline, and the Suf- 
frages of Lauds and Vespers are to be omitted. 



DEGREES OF OFFICES. 123 

times), suffrages are to be said at Lauds and Vespers, and 
preces^ at Prime and Compline. 

The oflSce of the semi-douhle Sundays begins at the 
capitulum of the Vespers of Saturday. 

108. 3° Simple offices. — All offices, which are neither 
double nor semi-double, are simple. 

1. The feasts of Saints, of which the calendar does not 
mention the degree, are simiple. These offices begin at 
the capitulum of the First Vespers,^ and end at None. 
They have but one Nocturn, in which all that is not 
proper to the Saint is taken from the Common of the 
Saints, with the exception of the antiphons and psalms of 
the Nocturn. These antiphons and psalms are those of 
the occurring Ferial. 

The Versicle^ Absolution^ and Responses of Matins are 
taken, on Monday and Thursday, from the first Nocturn 
of the Common; Tuesday and Friday, from the second 
Nocturn; Wednesday and Saturday, from the third. The 
Te Deum replaces the third Kesponse. The three Bene- 
dictions are — Ille nos henedicat; — Cuius (or Quorum) 
festum; — Ad societatem, 

2. Ash Wednesday, and Monday, Tuesday, and Wednes- 
day in Holy Week, are major Ferials privileged. Their 
office is never omitted. 

CommemLoration is made of major Ferial^ not priv- 
ileged : Advent, Lent, Ember-Days, and Monday of Roga- 
tion Days. 

3. All other Ferials are minor. 

4. Sometimes, doubles and semi-doubles are simplified. 

5. The Vigils not privileged are also simple. Their 
office is the ordinary ferial office, except the Lessons and 
the Collect, which are proper. 

1. These preces are different from the preces feriales. 

2. The psalms of the Ferial are said at these vespers. 



124 SYNTHETICAL MANUAL OF LITURGY. 

2° Other Distinctions. 

109. These distinctions are — character , dignity^ exten- 
sion ^ and oMigation, 

1. Offices of the same rite and class may dififer bj the 
character of the feast, which they celebrate. 

Feasts may be primary and secondary. 

As to the feasts of our Lord and the Blessed Virgin, 
they are priimiryy whenever their object is of great import- 
ance, and is not implicitly included in another feast. 

In any other case, the feast is secondary. For in- 
stance, the feast of the Sacred Heart is secondary , because 
its object is included in the feast of Corpus Ghristi. 

As to the Saints, their principal feast is primary, 
namely their ^^birthday" (dies natalisy or its equivalent 
{dies quasi natalis). The other feasts of the same Saint, 
as, for instance, the translation of his relics, his patron- 
age, his ordination, etc., are secondary. 

The Breviary gives the official list of primary and sec- 
ondary feasts. (This list will be given in an Appendix to 
this volume). 

A feast, regularly secondary, may become primary on 
account of extrinsic circumstances; for instance, if it be 
patronal, or titular. 

The Octave-day of a primary feast is also primary ; but 
the days within the Octave are secondary.^ 

2. Dignity marks, as it were, the liturgical hierarchy of 
the Saints. Generally speaking, the dignity of the Saints 
is manifested by their rank in the Litany, from the begin- 
ning to the Evangelists inclusively ; but from the Evangel- 
ists, all are of equal dignity, with regard to liturgical 
rules. 

1. The "birthday" {dies natalis ) of a Saint is the day of his death, 
which is the day of his birth to everlasting life. The quasi-tirthday (dies 
quasi natalis) is the day appointed for the feast of the Saint, when his 
"birthday" is occupied by another feast. 

2. S. R. C, 3886. 



OCCURRENCE. 125 

3. With regard to extension, some feasts are cele- 
brated by the Universal Church, some others are proper to 
particular places. 

4. Considering the obligation, we distinguish between 
prescribed feasts; feasts conceded ^^ but obligatory once 
accepted ; and feasts ad liMtiiniy of which no commemora- 
tion is made, if their place is taken by another feast. 

When several feasts fall on the same day, one is pre- 
ferredy and the others may be transferred^ simplified or 
omitted^ according to circumstances. Hence, four cases 
are to be considered under the following heading. 

Occurrence. 

110. Office preferred. — When several festivals occur 
upon the same day, the following general rule is to be 
applied: The most important office is preferred; the 
other y or others ^ are transferred ^ or reduced to a com- 
memoration, or omitted. 

The importance of office is regulated as follows : 

1. Above all, the liturgical chain of the year is to be 
safeguarded, in relation to Christmas and Easter, the 
principal feasts of our Lord. 

This chain is made up of the following days : 

First Sunday of Advent, 

Christmas with its Vigil and its Octave-day, 

Circumcision, 

Epiphany and its Octave, 

Ash- Wednesday, 

First Sunday in Lent, 

Passion Sunday, 

Palm- Sunday, and days following to the Sunday after 
Easter inclusively. 

Ascension Day, 

Pentecost with its Vigil and its Octave, 

Corpus Christi. 

1. There are also votive offices conceded. These, unlike offices ad libi- 
tum, are obligatory on the days when they are permitted. 



126 SYNTHETICAL MANUAL OF LITURGY. 

No feast can take the place of any of these days. 

Secondarily come the principal feasts of the Blessed 
Virgin : Immaculate Conception, Annunciation, and 
Assumption. 

Next, the Nativity of St. John the Baptist, the Pre- 
cursor of the Lord ; St. Joseph, the Spouse of Mary ; Sts. 
Peter and Paul, the founders of the Church ; All Saints' 
Day, the feast of our Lord's mystical body. 

After these feasts of the Universal Church, come those 
of the principal Patron Saint^ of the country, the diocese, 
or the locality ; and the anniversary of the Dedication of 
the church.^ 

2. Sundays of second class, the days within the Octave 
of the Epiphany, and the Octave-day of Corpus Christie 
yield to no other feast, except a doiihle of first class, 

3. The eighth day of an Octave (Octave-day) is pre- 
ferred to a double y even a double major. Only one ex- 
ception is made, namely in favor of the feast of the Holy 
Name of Mary, if it occur upon the Octave-Day of the 
Blessed Virgin's Nativity. 

4. Outside of the above cases, when there is equality of 
rite^ the higher class is to be preferred, 

5. Eites and classes being equal, character is to be con- 
sidered; hence the primary feast is preferred to the sec- 
ondary, 

6. If there is an equality of rite, class and character, the 
higher dignity is to be preferred.^ For instance, if the an- 
niversary of the Dedication occurs on the same day as the 
feast of the Patron^ the Dedication shall be preferred, as 
being a feast of our Lord.* 

1. All who say the breviary are bound to recite the office of the Patron 
Saint of the place where they live. If there is no Patron of the place, the 
office of the Patron of the diocese must be recited. This office is said with 
an Octave by Seculars, without an Octave by Religious. S. R. C, 1095, 
2319 ad 1, 2369, 3863. 

2. The feast of the Dedication is regarded as a feast of Our Lord. S. 
R. C. 3863, 3881. 

3. See n. 109. 

4. S.R. C, 3881. 



OCCURRENCE. 127 

7. A festival assigned to a day of the month, is to be pre- 
ferred to an equal feast assigned to a day of the week, as, 
for instance, to a Sunday of October. 

8. Feriation^ might be a sufficient reason for preferring 
one feast to another, if no feriation is attached to the 
latter. 

9. A more special feast is preferred to a more general 
one.^ 

10. In case of occurrence of Octaves ^ the Octave of the 
preferred feast is also to be preferred. 

11. Any votive office yields to a feast of the same rite, 
even secondary. 

Offices, which cannot be celebrated on the day of their 
occurrence, are sometimes transferred to the first free day, 
or simplified, or even, but rather seldom, omitted. 

111. Translation.Every office cannot be transferred. 

I. Transferable feasts. — The following may be trans- 
ferred : 

1. Doubles major y and higher feasts.^ 

2. The double minor feasts of the Doctors of the Church. 

3. Feasts, even semi-doubles, the celebration of which 
might be perpetually hindered on their day of occurrence.^ 

4. In the case of a new Saint to whom the Holy See 
assigns a day, already occupied in a particular calendar,^ 
the following rules are to be applied : 

(A) If the day, set apart for the feast of the new Saint, 
is the day of his death ("birthday,") or the day quasi- 

1. Feriation implies the Mass pro populo, and solemn celebration. It is 
not transferred with the feast, except that of the Annunciation when this 
feast occurs on Good Friday or Holy Saturday. S. R. C, 3850. 

2. The order of ^^particularity'' (from special to general) is as follows : 
A Church, an Order, a Diocese, a Country, the Universal Church. 

3. Oflaces assigned to a fixed Sunday or ferial, and conceded to an in- 
dividual church, are not to be transferred, except within the limits of the 
privilege granted, whatever their rite. S. R. C, 3521 ad 1. 

4. For instance, in this country, the feast of St. Raymond de Penafort, 
whose celebration, prevented on the 23d of January by the feast of the 
Espousals of the B. Virgin, is perpetually transferred to the 13th of Feb- 
ruary. 

5. S. R. C, 3811, Decret. gener. 



128 SYNTHETICAL MANUAL OF LITURGY. 

natalis, expressly designated as the day of his feast, and 
not only the first free day (assigned day), 

a The older feast will be removed, if it has a simply 
assigned day, even were it superior by rite, character and 
dignity. 

5 It will not be removed from the natalis or quasi- 
natalis day, unless it is inferior to the new by rite, charac- 
ter, or dignity. But, if these are equal, the older keeps its 
place, and the new is assigned the first free day. 

(B) If, for both, the day is simply assigned^ the older 
keeps its place, even though it is less important; except 
when a change is to be made in the calendar, in which 
case, they should be placed according to their respective 
importance. 

112. II. To what day is the transfer to be made? 

A feast is transferred to the first free day. 

In the case of several feasts to be transferred, the order 
of importance is to be followed, according to the above 
rules. The first place is therefore assigned : 

1. Rite being equal, to the office of superior class ; 

2. Class being equal, to the office of superior rite ; 

3. Rite and class equal, to the primary office; 

4. Rite, class and character equal, to the office of super- 
ior dignity ; 

5. All things being equal, to the older office. 

III. Free days. — Generally speaking, free days are : 

1. Days to which no douMe or semi-douhle is assigned; 

2. Days within an Octave, unless the Octave be priv- 
ileged ; 

3. Days assigned to an office ad libitum. If it is a feast 
ad libitum it may be either kept, or entirely replaced by 
an occasionally transferred festival.^ 

The days within the Octaves of the Epiphany, Easter, 
and Pentecost, do not admit of any transferred office ; the 
days within the Octave of Corpus Christi may receive 
doubles of first and second class only, even if there were, 

3 Semi-doubles ad libitum are suppressed during an Octave. S.^. C, 
4051 ad 4. 



OCCURRENCE. 129 

on the same day, a semi-double, simplified by the Octave. 

The Vigils of Christmas and of Pentecost, Ash- Wednes- 
day and all the days of Holy Week, are never free days.^ 

Certain feasts are privileged with regard to their trans- 
lation. Such are: the Purification, St. Joseph, the An- 
nunciation, the Sacred Heart, the Nativity of St. John 
the Baptist, the Precious Blood (July), and the Seven 
Dolors of the Blessed Virgin (September). See General 
Rubrics and Liturgical Tear, 

The following ^renera? privilege belongs to feasts having 
an Octave. If such a feast is hindered on its proper day 
of occurrence, it is transferred, in preference to any other 
feast, to the first free day within its Octave, or, if there 
be no free day in the Octave, to its Octave-day, even 
though it be a Sunday, unless a more important feast 
occurs upon this day. If the feast to be transferred has 
failed to find a free day in its Octave, it will be trans- 
ferred to the first free day thereafter.^ 

113. Simplification of an office. — Certain offices, as 
was said, cannot be transferred, because of their nature, 
or their inferior rite, or because there is no free day be- 
fore the 31st of December, the extreme limit of transla- 
tions in a year. 

When an office, hindered by the rules of occurrence, 
cannot be transferred, it is ordinarily to be simplified^ 
provided it be double or semi-double. 

Commemoration is to be made of it : 

a At Vespers, with the antiphon, versicle and collect : 

6 At Matins, with the ninth lesson, if there is nothing to 
prevent it, (historical lessons being put together in one) ; 

c At Mass ; 

d At Second Vespers. 

Commemorations of occurring simples are made in the 
same way, except at the Second Vespers, since Simples 
have no Second Vespers. 

1. Cfr. n. 110. 

2. S. R. C. 3853. 



130 SYNTHETICAL MANUAL OF LITURGY. 

When a festival occurs on, or is transferred to, a Sun- 
day, commemoration is always made of the Sunday (at 
Matins, the ninth lesson is the homily of the Sunday). 

The same rule applies to major Ferials. 

On Vigils, commemoration is made of the Vigil at 
Matins, (ninth lesson — homily), at Lauds, and at Mass. 

In Advent, and on Ember Days, no commemoration of a 
Vigil is made at the Office. 

114. Omission. — Doubles of first class do not admit 
of any commemoration, except that of Sunday^ of priv- 
ileged Octaves^ (as, for instance, those of the Epiphany, 
or Corpus Christi), and major Ferials. All others are 
omitted. 

Doubles of second class also admit of the commemora- 
tion of a simplified double or semi-double , at all parts of 
the Office, and at Mass; and of a simple , at Lauds, and at 
low Masses. The commemoration of the simple is omitted 
at First Vespers and at High Mass. 

Remark. — In the Breviary, a table is given, by which 
may be seen at once which Office is to be celebrated, if 
more than one festival occur upon the same day. The 
number, marked at the intersection of the lines of the 
first (length), and of the second office (width), refers to 
the answer given in the lower corner of the table. 

For instance, at the intersection of the lines framing 
Duplex per annum mains and Dies Octavae, we find 1, re- 
ferring to answer 1: Translatio de primo, officium de 
secundo. 

Concurrence. 

115. Simple offices have no Second Vespers. 
Vigils have neither First, nor Second Vespers. 

Each ferial has its Second Vespers; whilst semi-doubles 
and degrees above have First and Second Vespers. 

However, the First Vespers of Sunday begin only at 
the capitulum. 

What Vespers are to be recited ? Those of the office 
about to be ended, or those of the next ? 



CONCURRENCE. 131 

Such is the question of concurrence.^ 
116. The following general principles are to be ap- 
plied : 

1° Vespers to be preferred. 

The more important office has its full Vespers, 
Therefore the Vespers are : 

1. Of the office, the rite of which is higher; 

2. Rite being equal, of the higher class ; 

3. Rite and class equal, of the office of the primary 
feast ; 

4. Rite, class and character equal, the office of the 
higher dignity.^ 

2° Vespers to be divided. 

If rite, class, character and dignity^ are equal the Ves- 
pers are of the preceding as far as the capitulum, and of 
the following from the capitulum. 

However, one should not begin an office, which cannot 
be continued : for instance, a festival occurring upon Ash- 
Wednesday, or an Octave-day hindered by the occurrence 
of a privileged Sunday, will in no case have First Vespers. 

Exceptions. 

a The Octave-day of a primary festival of our Lord, 
though a double minor, has its full Vespers, when in con- 
currence with a double major. 

6 The Octave-day of the primary feasts of the Blessed 
Virgin, of the Holy Angels, of St. John the Baptist, of St. 
Joseph and of the Holy Apostles, has its full Vespers, 
when in concurrence with a double minor. This is noth- 
ing else than an application of the principle of the 
dignity. 

Note: The Octave-day of a secondary feast enjoys no 
privilege. 

1. Seen. 105. 

2. Seen. 109. 

3. With regard to concurrence no account is taken whether the feast is 
fixed or movable, general or particular. 



132 SYNTHETICAL MANUAL OF LITURGY. 

G The Sunday has its Second Vespers full, when in con- 
currence with a semi-double following. 

d When two offices having the same ohjecty and equal in 
rite, class, character, etc., concur. Vespers of the preced- 
ing are to be said. 

e The ad lihitiim offices in concurrence divide their Ves- 
pers a capitulOy except the office of the Blessed Sacra- 
ment, which keeps them entire, without commemoration 
of the votive office of the Passion to be celebrated the day 
after. The ad UMUim office of Saturday, in concurrence 
with the Dominical office, is of 'the Immaculate Concep- 
tion to the capitulum. 

3° Commemorations. 

Commemoration is made of the office^ the Vespers of 
which have been omitted or divided. 

Exceptions. — a The First Vespers of a double of first 
class exclude the commemoration of a double major and 
beloio; but not that of a privileged Octave, of a Sunday of 
first or second class, or of a major Ferial. 

h The First Vespers of a double of second class ex- 
cludes the commemoration of any preceding semi-double, 
unless this is a Sunday of first or second class. 

Remark. — There is to be found in the Breviary a table 
of concurrences analogous to that of occurrences.^ 

4"^ Order of commemorations. 

Often there are, in consequence of the rules of occur- 
rence and concurrence, several commemorations to be 
added to Vespers and Lauds. 

The Rubrics prescribe the following order : 
In the first place, the commemoration of the concurring 
feast, whatever its rite; next,^ feasts according to their 

1. See Remark, n. 114. 

2. When a commemoration is in close relation with the feast, they are 
not to be separated. For instance : St. Peter and St. Paul, the B. Virgin 
and St. Joseph on certain feasts. S. R. C, 2913, 3157. 



CONCURRENCE. 133 

importance — privileged Sunday, Octave day, double 
major, double minor simplified, ordinary Sunday, day 
within the Octave of Corpus Christi, semi-double, day 
within an Octave, Ferial major or Vigil, Simple, and, 
finally, suffrages. 

Suffrages are said at Lauds and Vespers, upon semi- 
doubles and below, except during Octaves, from the begin- 
ning of Advent until the Octave of the Epiphany, and 
during Passion time. 

In Paschal time, only the suffrage of the Cross is said, 
with a special antiphon. 

Suffrages are — of the Blessed Virgin, St. Joseph, the 
Holy Apostles Peter and Paul, and for Peace. The suf- 
frage of the Titular is added, and placed in its rank. 

The Clergy attached to the service of a church recite the 
suffrage of the Titular. Others make the commemoration 
of the Patron of the locality, if such is the custom.^ 

At the ferial office, the first of suffrages is that of the 
Gross. 

Sometimes, it happens that the antiphon and the ver- 
sicle proper to a commemoration have been already re- 
cited in the course of the office. 

In this case, commemorations are made as follows: 

At Vespers : 

1st commemoration, antiph. and vers, of Lauds. 

2d commemoration, antiph. of 2d Vespers, and 
vers, of Tierce or of the 2d Nocturn. 

3d commemoration, 1st antiph. and vers, of the 3d 
of Tierce. 
At Lauds : 

1st commemoration, antiph. and vers, of 1st Vespers. 

2d commemoration, antiph. and vers, of the 3d Noc- 
turn. 

3d commemoration, antiph. of 2d Vespers and vers. 
Nocturn. 

1. S. R. C, 4043 ad 8, 



134 SYNTHETICAL MANUAL OF LITURGY. 

117. Appendix. — Division of the Breviary. — The 

Breviary is generally divided into four volumes, each cor- 
responding to a season of the year : pars hiemalis; pars 
verna; pars aestiva; pars antumnalis. 

The first part contains — the hulls of approbation,^ 
De Anno et eius partibus, the perpetual calendar,^ the 
general Rubrics, and the tables of occurrence and concur- 
rence. 

In each part, after the Calendar, tables, and formulse 
of absolution and benedictions for the lessons of Matins, 
are: 

1. The Psalter, distributed through all the days and 
hours of the week ; 

2. The Proper of the Time;^ 

3. The Sanctoral, or Proper of the Saints;* 

4. The Common of the Saints, from the Apostles to the 
Holy Women, followed by the oflSce of the Dedication of 
a church, and the oflSces of the Blessed Virgin. 

Then follow — the Office of the Dead; Gradual Psalms; 
Penitential Psalms ; Litany of the Saints ; Commendation 
of the Soul ; Blessing of the table ; Itinerary ; Preparation 
for Mass and thanksgiving ; Litanies of the Holy Name of 
Jesus, of the Sacred Heart, and of Our Lady of Loretto; 
Votive Offices; Supplement pro aliquihus locis; finally, 
the Calendar and proper Offices of the Diocese. 

1. Of St. Pius V, 1568 ; Clement VIII, 1602 ; Urban VIII, l631 ; and, in 
recent editions, Leo XIII. These bulls are accompanied by some decrees of 
the S. Congreg. of Rites. 

2. The calendar and the tables of occurrence and concurrence are repro- 
duced in each part. See n. 114, Remarkj and n. 116, Remark. 

3. Pars hiemalis: From Advent to the first Sunday of Lent. Pars verna: 
From the first Sunday of Lent to the feast of the Holy Trinity. Pars 
aestiva: From the feast of the Trinity to the first Sunday of September. 
Pars autumnalis: From the first Sunday of September to Advent. 

4. Each part contains the Saints, whose feasts may occur in the cor- 
responding part of the Time. 



DIFFERENT OFFICES. 135 

II. 

DIFFERENT OFFICES 

OR 

LITURGICAL OFFICES IN PARTICULAR. 

I. EVERY DAY. 

118. Common Parts. — 1. As a preparation, it is cus- 
tomary to recite Aperi^ and to make the sign of the cross. 
The Pater, Ave, and sometimes the Credo are obligatory. 

a The expressive prayer Aperi implores God to remove 
all obstacles, to enlighten the mind, to move the heart, to 
strengthen the will, and unites the soul to our Lord who 
offers up true praise to His Father. 

The sign of the cross reminds us of the mysteries of 
the Trinity, of the Incarnation, and of the Eedemption. 
The Cross is, at the same time, an object and a means of 
worship, a source of graces, which enables men to give God, 
in a worthy manner, the glory He deserves. 

& The Pater is, as it were, the text which is developed 
in the course of the Office. 

By the Ave Maria, we unite ourselves to our heavenly 
Mother, the model, the helper, and the perfecter of our 
prayer. 

The Credo stirs up our faith, and excites our confidence 
and love. 

c Next comes an ejaculation : Domine laMa mea aperies, 
or Converte nos, always Deus in adiutorium, followed by 
Gloria Patri, Alleluia is said after Gloria Patri,^ except 
from Septuagesima Sunday until Easter, during which 

1. Cf7\ BossuET^ Dissertatio in psalmos, ch. iv, and Olier^ Catechisme 
Chretien, Part II. 



136 SYNTHETICAL MANUAL OF LITURGY. 

time, Laus tihi^ Domine^ Rex aeternae gloriae is substi- 
tuted. 

2. We have already given what is contained in the body 
of each Hour.^ 

3. The conclusion is an ejaculation on behalf of the 
Souls in Purgatory, Fidelium animae. The Pater sums up 
all at the end, unless another Hour follows immediately. 

At times, there is to be recited an antiphon to the 
Blessed Virgin, followed by a versicle, and an Oration, all 
of which vary according to the different times of the 
year.^ Except after Compline, this antiphon is always pre- 
ceded by the versicle Dominus det nobis siiam pacem. 

The Office ends, after Compline, with Divinum auxilium 
maneat semper noMscum, followed by Pater , Ave, Credo, 

To the Sacrosanctae, with Pater and Ave, recited kneel- 
ing after the Office, indulgences are attached, making up 
for the imperfections, which human weakness caused in 
the recitation of the Office. 

119. Details of each Hour. — Matins. — The night by 
its silence favors prayer.^ It reminds us of the night of 
our Lord's Passion, when He was overwhelmed with out- 
rages. The Church unites her prayer with that of her 
Divine Founder.^ 

1. Preamble : Pater, Ave, Credo; Domine laMa . . . 
Deus in adiutorium . . . ; Gloria Patri . . . ; 
Alleluia {or Laus tibi Domine. •. . .). 

In the Invitatory, we are invited to adore God con- 
sidered in His relation to the feast of the day. 

1. Gfr. n. 96. 

2. See Breviary, after Compline. This antiphon is to be said kneeling, 
except on Sundays, beginning with Compline of Saturday. The antiphon 
Regina coeli is always recited standing. 

3. Node surgenteSj vigilenius omnes<j 
Semper in psalmis nieditemur, atque. 
Voce concordij Domino cananiuS' 
Dulciter hymnos. '(Sunday hymn.) 

4. Oh hoc, Redemptor, quaesumus, 

Reple tuo nos lumine. ( Friday hymn.) 



MATINS. 137 

The Invitatory is first repeated twice. Then it is re- 
peated alternately in full and in part (from the asterik *) 
after each verse of the Psalm xciv, Venite exultemus. 
The whole of the Invitatory is repeated after the Gloria 
Patri. 

The Invitatory is followed by a hymn.^ 

2. Matins are of one^ or of three Nocturns. Upon 
Ferials and Simples^ there is but one Nocturn of twelve 
psalms and six antiphons. 

After the last antiphon, there are a versicle and a Pater ^ 
followed by an absolution and a benediction which vary^ 
with the day of the week ; and three lessons of the Scrip- 
ture occurrent^ unless the simple has one or two historical 
lessons which are said last. Tu autem, Domine. miserere 
noMs closes the lessons. 

The responses^ as the versicle, absolution, and benedic- 
tion, are borrowed from one of the three Nocturns of the 
Sunday (if there are no proper responses for the day), or 
from the oflQce of the Saint. On the simple feast of a Saint, 
the Te Deum is said instead of the third response. 

3. There are three Nocturns on Sundays,^ and on feasts 
of the Saints, whose oflSce is at least semi-double. At the 

1. Hymns {Gfr. n. 96) introduced by the monks at about the middle of 
the fourth century, were adopted by Rome, but not before the ninth cen- 
tury (Dom Baumer^ GescMchte des Breviers, ch. iv). Sometimes the hymns 
of the different Hours form an entire historical narrative. In this case, 
care is to be taken to retain their order so as not to interrupt the narra- 
tive ; and, if necessary, a hymn is transferred from an Hour to another, or 
they are put together, and the Doxology is said only once, at the end. 
Proper Doxologies, on certain feasts of our Lord and of the Blessed 
Virgin (four iambic verses of eight syllables), replace, in the hymns of the 
feast or of its octave, the Doxologies of the same meter, which have no 
special character. The Doxology of the hymn Yeni Creator is proper, and 
differs by the last verse from that of the Paschal time. This Doxology 
is to be said throughout the entire year. S. R. C, 4036. 

2. See Breviary, before the Psalter. Monday and Thursday, 1st Noc- 
tum : Tuesday and Friday, 2d Nocturn ; Wednesday and Saturday, 3d 
Noctum. 

3. See the fourth part of this volume. Liturgical Year, for particulars in 
regard to Paschal time. 



138 SYNTHETICAL MANUAL OF LITURGY. 

first Nocturn of Sunday's oflQce, twelve psalms are said^ 
under three antiphons. 

At the first Nocturn of feasts, there are three psalms, with 
three antiphons/ three lessons of the Scripture,^ and three 
responses. 

At the second Noeturn of Sundays and feasts, there are 
three psalms, three antiphons, three lessons, either his- 
torical or taken from treatises of the Fathers, and three 
responses. 

At the third Nocturn, there are three psalms, three an- 
tiphons, three lessons of a homily, and two or three re- 
sponses, the third response being ordinarily replaced by 
Te Deum, It is in this case only that the ninth lesson 
may be a homily (Sunday, Vigil, Ferial in Lent or antici- 
pated Sunday),^ or the historical lesson of a simple or 
simplified feast. The historical lesson must comprise the 

1. At Matins and Lauds, the antiphons are "doubled," on double feasts 
and above. 

2. The lessons of Scripture are proper to the feast, or are taken from 
the Common of the Saints, or from the Scripture occurrent. The lessons of 
the Common are to be said when there are none special, when the Re- 
sponses of the first Nocturn are proper, and when the feast is at least a 
double major. However, the feasts declared double major since the 30th 
of June, 1896, do not take their lessons of Scripture from the Common. 
S. R. C, 3923. We call Scripture occurrent the lessons of the different 
books of the Bible which are distributed throughout tne liturgical year. 
An Incipit (the beginning of a book, from the first word of the title, in- 
cipit) which for one reason or another, is omitted on its assigned day, is 
to be resumed on the first free day following, unless it is impossible. So 
it may happen that two or three Incipitsi are to be said in the same 
Nocturn, as, for instance, when the Minor Prophets are read. In the 
month of October, the Incipit marked for the fifth week is to be antici- 
pated in the middle of the fourth week if there are only four in this 
month. The narrative of Eleazar's and the Machabees' martyrdom is 
privileged and must be read entirely or in part, as much as possible. 

3. When there is but one Sunday after Epiphany, the office of the 
second Sunday is to be anticipated on the Saturday before Septuagesima, 
or on the first free day before that. Likewise, when there are but 23 Sun- 
days after Pentecost, the office of the 23d Sunday is to be anticipated, be- 
cause, on the last Sunday before Advent, the office is always that of the 
24th Sunday. In such case, the office is said de feria^ but with the 
homily, antiphon of Benedictus and collect of the anticipated Sunday. 



LAUDS AND LITTLE HOURS. 139 

whole of the "legend/^ (two or three lessons in one if 
necessary).^ 

120. Lauds. — This is a song of joy at the break of day, 
the hour of our Lord's Resurrection.^ 

It comprises : 

Deus in adiutorium; five psalms (the third being two in 
one ; the fourth, a canticle of the Old Testament ; the fifth, 
three in one) ; five antiphons; capitulum; hymn; versicle; 
canticle Benedictus^ and its antiphon; Dominus voMs- 
ciim, and collect;^ (commemorations if there are any); 
Benedicamus Domino; Fidelium; and Pater. If the little 
Hours do not follow immediately, Dominus det nobis is 
said after the Pater, and followed by the antiphon of the 
Blessed Virgin, the versicle and the oration; all being 
closed by Divinum auxilium maneat semper nohiscum. 
Amen. 

121. Little Hours. — All of them begin with Pater ^ 
Ave {Credo being added, at Prime), and Deus in adiu- 
torium. 

The body of each Hour comprises : 

— a hymn, always the same for each Hour, composed of 
three stanzas (except the hymn of Prime, which has five) ; 

— an antiphon (never ^^doubled'') ; 

— three psalms, all, after the first psalm of Prime, being 
divisions of the Psalms cxviii, Beati immaculati. 

— Capitulum, — Brief Response, — (On ferials, when 

1. When one separates Matins from Lauds, the former is to be ended 
with the collect. Lauds are resumed as directed in the Psalter. S. R. C, 
S614,dtil). ii. 

2. Tu, Christe, somnum discute, 
TUy rumpe nostra vincula, 
Tu, solve peccatum vetus, 

Novumque lumen ingere. (Tuesday hymn.) 

3. The sign of the cross is made out of respect for the Gospel from 
which this canticle is taken. 

4. The Collect is preceded by the preces on the ferials of Advent and 
other ferials which have a homily at Matins. These preces, or prayers, 
consist in a series of Versicles and Responses, analogous to those which 
follow the Litany of the Saints. 



140 SYNTHETICAL MANUAL OP LITURGY. 

preces have been said at Lauds, feriales preces are said at 
each of the Little Hours, after the Brief Response). 

— Dominus vohiscum^ oration, Benedicamus Domino. 

The conclusion is Fidelium animae for Tierce, Sexte and 
None ; to the last of which Pater is added. 

Prime. — This Hour is a morning prayer, sung at sun- 
rise, as is expressed in the hymn lam liccis orto sidere. 
Prime may have a complement; it always has a supple- 
ment. 

Complement: 1. At Sunday's office, and on the ferials 
of the week, except Saturday, there is an extra psalm 
said after the first. 

2. At Sunday's office, and on the feast of the Most Holy 
Trinity, the Symbol of St. Athanasius^ (Quicumque) is 
added to the psalms. 

3. Upon simple and semi-double feasts, special preces 
and the Confiteor are said before the oration. On Ferials, 
these prayers are prolonged by the preces ferials. 

Supplement. — It consists of two additions : 

1. The reading of the Martyrology followed by the invo- 
cation Sancta Maria et omnes sancti, etc. 

2. Threefold Deus in adiutorium/ followed by Gloria 
Patri, KyriCy eleison^ Pater , a long versicle, and an ora- 
tion. Prime is ended by a brief lesson^ preceded and fol- 
lowed by a benediction. 

All these details contribute to making Prime a very 
appropriate morning prayer.^ 

1. The authorship of this Symbol is very much disputed, though all 
scholars agree that it does not belong to St. Athanasius. The best proba- 
bilities stand in favor of St. Vincent of Lerins (»i<450) or St. Caesarius of 
Aries (4<542). Gfr. G. D. W. Ommanne^^ A critical dissertation on the 
Athanasian Creed, (Oxford, 1897). — Revue d'Apolog6tique, t. 2, pp. 371 
and 372. 

2. Without making the sign of the cross. 

3. On festivals, this lesson is the same as the Gapitulum of None. 

4. Gfr. Dictionnaire d'Archeol. chr6t. et de Lit., at the word Aix-la- 
Chapelle. 



VESPERS. 141 

Tierce (the third hour, 9 o'clock) is the hour of the 
Descent of the Holy Spirit upon the Apostles, on Pente- 
cost Day. 

The hymn (Ntmc Sancte noMs Spiritus) entreats the 
Holy Spirit to inflame our souls with Divine love. 

Sexte (the sixth hour, noon) is the hour of the cruci- 
fixion. The heat of the day is compared, in the hymn, to 
the fire of the passions, and God is implored to extinguish 
this ^^sinful fire" and send forth His peace into our 
hearts. 

None (the ninth hour, 3 o'clock P. M.) is the hour of 
our Lord's death. We ask, in the hymn, the grace of a 
holy death, the prelude of eternal glory. 
Praemium mortis sacrae 
Perennis instet gloria. 

Remark. — In the most regularly composed offices,^ the 
three versicles of the three Nocturns serve to constitute 
the Brief Responses of the three Little Hours of the day : 

The versicle of the first Nocturn, with its response, 
often borrowed from the First Vespers, forms the Brief 
Response of Tierce, which takes as its final versicle that 
of the second Nocturn. 

The versicle of the second Nocturn, (final versicle of 
Tierce), becomes the Brief Response of Sexte, the final 
versicle of which is borrowed from the third Nocturn. 
This versicle, in its turn, forms the Brief Response of 
None, of which the final versicle is that of Lauds, which is 
also often used at Second Vespers. 

122. Vespers. — Vespers {sacrificiiim vespertinum) are, 
with Lauds, the most solemn part of the office, the former 
Lucernariumy summing up, in the evening, the work of the 
day, and, if needed, making reparation for it. 

On Sundays and festivals, in communities and many 
parishes. Vespers constitute the afternoon or evening 

1. Cfr. especially the offices of the Common, except that of the Dedica- 
tion. This disposition seems to complete the parallel between the Hours 
of the day and those of the night, Prime and Compline excepted, as in the 
primitive cursus. 



142 SYNTHETICAL MANUAL OF LITURGY. 

service.^ It is therefore necessary to study one or more of 
the Ceremonials mentioned in the bibliographical list,^ in 
order properly to carry out either the general ceremonies 
of the choir, or the functions special to each one of the 
officers. 

Vespers are made up of the following : 

— Pater ^ Ave^ Deus in adiutorium. 

— Five psalms and five antiphons, the latter being 
doubled on feasts above semi-doubles. 

— Capitulum; Hymn; Versicle; 

— Canticle Magnificat^ with its antiphon, followed by 
preces on Ferials; 

— Dominus voMscum; Collect;* Benedicamus Domino; 
Fidelium; 

— Pater y at the end, if Compline does not follow imme- 
diately. 

123. Compline. — Derived from the Lucernarium, and 
a complement to Vespers, Compline honors the Emtomb- 
ment of our Lord and constitutes an excellent evening 
prayer y every detail of which is most appropriately chosen 
for the occasion : 

— First, the preamble — a brief lesson, followed by Pater 
and Gonfiteor. Converte nos; — Deus in adiutorium. 

— Four psalms^ under one antiphon, which is never 
doubled. 

— Hymn, which never changes, except in the Doxology. 

— Capitulum^ and Brief Eesponse ; 

— Canticle 'Nunc dimittis,^ with its antiphon Salva noSy 
which is always the same ; 

— Preces, on semi-doubles and below ; 

1. C/r. n. 95. 

2. See Bibliographical list, page . . 

3. Sign of the cross (Evangelical Canticle). 

4. Often Commemorations. Cfr. n.n. 110 and 116. 

5. The second Psalm, In te Domine, is only a part (six verses) of the 

PS. XXX. 

6. Sign of the cross (Gospel canticle). 



ON CERTAIN DAYS. 143 

— Dominus voMscum; Oration; Benedicamus Domino; 

— Benediction, followed immediately by the variable an- 
tiphon of the Blessed Virgin, versicle and oration ; 

— Divinum auwilium; Pater ^ Ave^ Credo. 

— Sacrosanctae^ with Pater and Ave, to be said kneel- 
ing, in order to gain the indulgences attached. 

II. ON CERTAIN DAYS. 

124. The Little Oiffice of the Blessed Virgin, still obli- 
gatory in certain Eeligious Orders, who have retained the 
custom of reciting it after the day office, is substituted for 
the day office in other Eeligious Communities, in which 
external labor is more absorbing. 

Seminarians are exhorted to recite it, as a very good 
preparation for their future recitation of the Breviary. 

125. Office of the Dead. — This office is no longer 
obligatory, except on the 2d of November.^ 

It is said, in whole or in part, at funerals. It is com- 
posed only of VesperSy Matins^ and Lauds. No hymn is 
said at this office.^ 

Vespers and Lauds are begun, without a preamble, by 
the antiphon of the first Psalm. 

At Matins, only the Invitatory is said as a preamble, 
whether the service comprises one or three Nocturns. 

Throughout the Office, Gloria Patri ... is replaced 
by Requiem aeternam. . . . The lessons are chanted 
without absolution or benediction, and close without Tu 
autem Domine. 

The Office of the Dead is double on November 2, and at 
funerals. 

1. Outside the Paschal season, this office was obligatory on the first free 
day of each month. During Advent and Lent it was obligatory on each 
free Monday. The day was free when no feast of nine lessons occurred 
thereon. St. Pius V cancelled the obligation in 1568. 

2. The Oflace of the Dead and the Offices of Holy Week have preserved 
more exactly than the others the ancient order. 



144 SYNTHETICAL MANUAL OF LITURGY. 

126. The Gradual Psalms, that is those from the 
Psalm cxlx to the Psalm cxxxiv inclusively, formerly 
were obligatory on Wednesdays of Lent. Since the refor- 
mation of St. Pius V, the rubric concerning the recitation 
of these psalms is no longer preceptive. 

127. The Penitential Psalms, which the rubrics direct 
to be recited on Fridays in Lent, are to be said on the 
eve of the Consecration of a church. 

128. The Litany of the Saints was chanted on station 
days, whilst going in procession to the stational church. 

It is prescribed on St. Mark's Day {Litaniae maiores), 
and on the three Kogation Days (Litaniae minores). This 
Litany is the only one properly liturgical ; it forms an in- 
tegrant part of several solemn Benedictions^ and Conse- 
crations, especially the conferring of Holy Orders. 

Wits its invocation of the Saints, the enumeration of 
the evilSy from which we wish to be delivered, and of the 
motives pleading with God to obtain this deliverance, it 
forms an admirable preparation for the solicitation of 
various graces which the Church finally asks in the ver- 
sicles, responses, psalm and orations. 

129. The admirable prayers for the Commendation 

of the soul are the most striking testimony of the solici- 
tude of the Church for the spiritual welfare of her chil- 
dren, at the hour of their last struggle. These prayers 
are preceded by an abridged Litany of the Saints. 

130. The Church places at our disposal, before and 
after meals, expressive formulae, which help us to prac- 
tice the advice given by St. Paul: ^Whether you eat or 
drink, ... do all things for the glory of God.^ 

131. Finally the Itinerarium clericorum is highly 
esteemed by priests and clerics, who wish to implore the 
Divine protection on their travels. 

1. The Litany used at the solemn blessing of the fonts, on Holy Satur- 
day, Is somewhat different. All the invocations are duplicated. 

2. I. Cor. X, 31. 



offices partly exterior. 145 

iii. offices partly exterior. 
Processions. — Funerals. 

132. Processions. — Some general principles are here 
to be laid down as to the end of Processions and the order 
to be observed in them. 

End. — A Procession is a public ceremony, which takes 
place outside of the sanctuary, and even outside of the 
church, and in which a number of persons walk together, 
that they may express more vividly their gratitude to 
God, beseech His mercy, and do honor to the living or the 
dead. 

Order. — The persons taking part in a Procession walk 
two by two, the juniors in front, each confraternity fol- 
lowing its banner. The clergy are preceded by the cross 
carried by a cleric, attended by two acolytes bearing their 
candlesticks. Generally, the thurifer walks before the 
cross-bearer, with his censer smoking. The celebrant, in 
stole and cope, walks last. If the ceremony is performed 
with the assistance of a deacon and subdeacon, the latter 
carries the processional cross, the former walks at the 
left of the celebrant, raising the hem of the cope. In this 
case the celebrant must wear the alb, and have the stole 
crossed over his breast. In the church, only the celebrant 
and the deacon wear their birettas; whilst, outside the 
church, all members of the clergy wear them. 

If the celebrant is a Bishop, he w^ears the mitre and 
holds his crosier. 

At Processions in which the Blessed Sacrament is car- 
ried, all keep their heads uncovered. 

The Litany of the Saints, or appropriate hymns, are 
sung during Processions. 

133. Different Processions. — There are the following: 
1. Candlemas (February 2, Festival of the Purification 

of Mary). — Candles are carried by the clergy and the 
faithful. The persons on the right of the line hold their 
candle in their right hand: those on the left, in their left 
hand. 



146 SYNTHETICAL MANUAL OF LITURGY. 

2. Palm Sunday. — Each one carries a palm. The 
hymn Gloria^ laus ... is sung before the closed 
door, whilst strophes are sung by a group of chanters 
within the church. The cross-bearer knocks at the door 
with the foot of the cross; and the door is immediately 
opened. 

3. St. Mark^s and Rogation Days. — The Litany of the 
Saints is chanted. 

4. Blessed Sacrament. — Processions of the Blessed 
Sacrament are held on Holy Thursday, Good Friday, and 
especially on the feast of Corpus Christi. See details in 
Ceremonials. 

5. There are also Processions in honor of the Blessed 
Virgin. In certain churches, confraternites, erected 
under her patronage, hold votive Processions on her 
feasts. 

6. Finally, there are extraordinary Processions, or- 
dered by the diocesan Bishop for some special cause, that 
the fervor of the Christian people may be increased, and 
their prayers become more ardent. 

134. Funerals. — The Church, for the relief of the souls 
in Puragtory and the consolation of the living, treats with 
honor the remains of her faithful children, and accom- 
panies them to their resting place with touching prayers. 

Funerals of adults. — The priest, in surplice and black 
stole, sprinkles the coflQn with Holy Water, and recites the 
psalm De profimdis. 

The corpse is then carried in procession to the church, 
whilst the Miserere is chanted or read. 

The coffin is placed in the middle of the nave, with the 
feet of the dead person towards the altar, if he was a 
layman, the head, if he was a priest. Lighted candles are 
placed around the coffin. 

The antiphon Suhvenite sancti Dei is first chanted, by 
which the Angels and the Saints are asked to welcome the 
soul of the departed Christian, and introduce it into the 
place of everlasting rest. 



FUNERALS. 147 

According to circumstances, and local customs, the 
whole, or a part, of the Office of the Dead is then chanted, 
followed by high Requiem Mass in die oiitus. 

The absolution must not be omitted. It is performed 
after the Mass. It consists of the prayer, Non intres, and 
of the singing of the Libera^ a sublime prayer, after which 
the corpse is sprinkled with Holy Water and incensed, 
whilst the Pater is recited privately. At the funerals of 
Bishops, the absolution is repeated five times. This solemn 
rite is calculated to impress upon the people the truth 
that the body of the faithful Christian is the temple of the 
Holy Ghost, and will, after its resurrection, share the 
reward of the soul in everlasting life.^ 

After the absolution, the choir sings In paradisum^ a 
most expressive antiphon, and the corpse is carried to the 
grave. 

There, the Benedictus is sung with the consoling anti- 
phon Ego sum resurrectio et vita. If the cemetery has 
not been blessed, the priest blesses the grave. He then 
sprinkles and incenses the coffin, which is laid in the 
grave, and a last prayer for the departed is said. 

Finally, the priest and his attendants retire, reciting 
the De profundis for all the faithful departed. 

135. The funerals of infants are very different. These 
innocent souls have been immediately received into 
Heaven, hence, all the psalms and prayers which are said 
express joy, praise, and thanksgiving. The priest wears 
white vestments; the coffin should be covered with a 
white pall, and decorated with flowers; and the church 
bells are rung with a joyful peal. Thus, the Church con- 
soles her afflicted members, by pointing to Heaven, the 
true promised land, into which God wishes to gather His 
children. 

1« The absolution is to be given by the celebrant of the Mass, except if 
the Bishop Ordinary of the place is present. In this case, the Bishop may 
give the absolution. Any custom to the contrary is an abuse. 



148 SYNTHETICAL MANUAL OF LITURGY. 

136. Solemn blessing of a graveyard. — 

1. Prelude. — Five crosses of wood are erected in the 
form of a cross on the ground selected. Three lighted 
candles are placed before each cross. 

After the Litany of the Saints and an invocation made 
to obtain purification and benediction, sanctification and 
consecration, the Bishop, or the priest delegated by him, 
standing before the cross planted in the middle, blesses 
the water. 

2. Action, — The celebrant goes around the cemetery, 
sprinkling the Holy Water, whilst the Miserere is being 
chanted, making a station before each cross : first, the one 
in the front of the cemetery, then, suj^cessively, the one in 
the rear, the one at the right, the one at the left, and 
finally the one in the middle. 

He sprinkles the Holy Water, while going from one 
cross to another, incenses the crosses, and places upon their 
arms the lighted candles. 

During the whole of this ceremony. Psalms are sung. 

3. Invocation. — At each cross, a prayer implores salva- 
tion, and the glory of the resurrection, for all the faithful, 
whose bodies will rest in this cemetery. At the last cross, 
a preface and a final prayer are sung, and Mass is 
offered in the church. 



CHAPTER 11. 

Offices Not Strictly Liturgical. 

137. To the liturgical feast of the Blessed Sacrament, 
(Corpus Christi)y instituted in 1264 A. D., by Pope Urban 
IV, have been added practices^ which seem providentially 
to have taken a wider development, in proportion to the 
restrictions, that circumstances have placed on the mani- 
festations of the liturgical life. 

These practices are, with the individual visits to the 
Blessed Sacrament, the solemn Exposition of the Forty 
Hours, Processions and Benedictions of the Blessed Sacra- 
ment, which have been so greatly multiplied. 

A synthesis of this development has resulted in the 
foundation of Religious Orders of men and women, de- 
voted to the perpetual adoration of the Most Holy Sacra- 
ment. 

I. EXPOSITION OF THE BLESSED SACRAMENT. 

138. Solemn Exposition. — The Exposition of the Forty- 
Hours, formerly prescribed on solemn occasions by the 
Pope or the diocesan Bishop, has become, in this country, 
a periodical function, determined by the statutes of each 
diocese. 

The details of the ceremony are regulated by the Clem- 
entine Instruction^ to which the diocesan statutes gener- 
ally refer.^ 

Less solemn Exposition. — This Exposition cannot be 
performed without a special approbation of the diocesan 

1. The text of the Clementine Instruction is given in the Appendix of 
the Ritual, it is also generally given in the book of the Diocesan Statutes. 



150 SYNTHETICAL MANUAL OF LITURGY. 

Bishop, and unless there is a sufficient number of adorers. 

This Exposition is allowed or prescribed by the diocesan 
authority on various occasions. 

The least solemn Exposition is that in which the 
ciborium is placed upon the altar. In this case, the 
ciborium must remain covered, even at the moment of the 
benediction.^ 

At the Private Exposition^ the priest simply opens the 
door of the tabernacle, around which candles are lighted, 
so that the fervor of the adorers, may be increased. 

At all Expositions of the Blessed Sacrament in the 
Ostensorium, incensing is obligatory, immediately after 
the Sacred Host has been placed therein. 

Finally, Eeligious Congregations of men or women, de- 
voted to the perpetual adoration of the Blessed Sacrament, 
have obtained the privilege of Perpetual Exposition, Good 
Friday and Holy Saturday excepted. 

II. PROCESSIONS OF THE BLESSED 

SACRAMENT. 

139. Besides the solemn Processions held on the feast of 
Corpus Christie certain confraternities have obtained the 
privilege of periodical Processions of the Blessed Sacra- 
ment. All details concerning these Processions are to be 
found in Ceremonials. 

III. BENEDICTION OF THE BLESSED 

SACRAMENT. 

140. Benediction closing the ceremony of the Expo- 
sition. — The rule is that the ceremony of the Exposition 
of the Blessed Sacrament is to be closed by Benediction.^ 

Tantum ergo is sung. During the strophe Genitori, the 
priest, having put incense thrice into the censer, without 

1. S. R.C. 3394 ad 1, 

2. S. R.C, 3712. 



BENEDICTION OF THE BLESSED SACRAMENT. 151 

blessing it, incenses the Blessed Sacrament with three dou- 
ble swings, making, before and after, a profound bow. 
After the versicle Partem de coelo and its answer have 
been chanted, he sings the oration Deus qui noMs, with 
the short conclusion. 

Then, receiving, on his shoulders, the white veil, and 
covering his hands with its extremities, he takes the osten- 
sorium,^ and blesses the people therewith, making one 
sign of the cross. 
. A Bishop blesses with three signs of the cross. 

The celebrant turns towards the altar, and, if there is 
no priest or deacon at hand for the reposition, he himself, 
after taking ofif the humeral veil, replaces the Blessed 
Sacrament in the tabernacle. 

141. Solemn Benediction. — In "Rome, Benediction prop- 
erly so called is always preceded by an Exposition, A 
priest comes with two acolytes, a thurifer and a few torch- 
bearers, and exposes the Blessed Sacrament. 

The choir sings several antiphons and versicles. After 
each versicle, the priest sings the corresponding oration, 
or, after the last versicle, he sings all the orations to- 
gether and retires. 

Then, the celebrant comes in, with his assistants. Tan- 
turn ergo is sung, the Blessed Sacrament is incensed as 
above ; the celebrant sings the oration Deus qui noMs, and 
gives the benediction, after which the deacon replaces the 
Blessed Sacrament in the tabernacle. 

In this country, the celebrant generally comes in before 
the exposition, and the Blessed Sacrament is exposed in 
his presence by the deacon of office, or by another deacon, 
or priest. 

An extensive decree, issued by the Sacred Congregation 
of Rites on February 16, 1906, regulates, with great pre- 
cision, the ceremonies to be observed at the Benediction of 
the Blessed Sacrament. 

1. If the celebrant is assisted by a priest, or a deacon, who hands him 
the ostensorium, toth remain stafiding. S. R. C, 3975 duh. iv. 



152 SYNTHETICAL MANUAL OF LITURGY. 

a At solemn Benediction, the celebrant, vested in alb, 
stole crossed and cope, is assisted by a deacon and a sub- 
deacon in dalmatic and tunic, a master of ceremonies, a 
thurifer and several torch-bearers. (No chanters or assist- 
ants in cope). The deacon exposes, and replaces the 
Blessed Sacrament. 

The color of the vestments must be white. 

h In the case of the Benediction immediately following 
Vespers, the celebrant and his assistants keep on the sur- 
plices and copes which they wore during Vespers; the 
celebrant puts on a stole of the same color, and a priest or 
deacon, in surplice and stole, exposes and replaces the 
Blessed Sacrament. 

Whatever be the color of the copes, the humeral veil of 
the celebrant, and the stole of the priest or deacon who 
exposes the Blessed Sacrament are white. 

In both cases {a and 6), the function comprises: the 
exposition of the Blessed Sacrament upon a throne above 
the tabernacle; incensing; singing of an antiphon to the 
Blessed Sacrament, and of several suffrages, according to 
directions given by the Diocesan Statutes; singing of the 
Tantuni ergo; incensing during the strophe Genitori; ora- 
tion Deus qui nobis; Benediction; reposition, and final 
hymn or psalm. 

Ejaculations (Blessed he Ood, etc.) may be made be- 
fore the reposition, as is customary in Rome. 

142. Benediction ivith the ciborium. — This Benedic- 
tion may more easily be granted by diocesan authority, 
when there is but a small number of adorers, as, for in- 
stance, at the end of the Mass on a week day, at the end of 
the meeting of a confraternity, etc. 

Tantum ergo and Genitori are chanted, with the versicle 
Panem de coelo, and the oration Deus qui nobis. Incensing 
is optional. 

Should the benediction be given after Mass or another 
function, the priest need not change his vestments, un- 
less they be black, but he should take off his maniple. 



OFFICES IN HONOR OF THE RELICS. 153 

After having treated of these extra-liturgical offices in 
honor of the Most Holy Sacrament, we have to mention 
offices of the same kind, instituted to honor the Relics of 
the Saints and, above all, the relics of the True Cross. 

These offices are also expositions, benedictions, and pro- 
cessions. 

Ceremonials give sufficiently clear directions for each 
of these ceremonies. 

We might, however, remark here that Kelics are in- 
censed standing; those of the True Cross, with three 
double swings; those of the saints, with two. 



THIRD FUNCTION. 

SACRAMENTS AND SACRAMENTALS. 

PRELIMINARY. 

143. Mass and Offices glorify God, and solicit from Him 
temporal and spiritual benefits, the latter especially. 

Sacraments are visible signs, which have received the 
power to produce grace in souls. 

Sacramentals are exterior signs, as blessings, proces- 
sions, etc., rendered efficacious by the prayers of the 
Church, and contributing to the sanctification of souls, by 
favoring a right and Christian use of creatures. 

Relation to the Eucharist. — We have suggested in the 
Introduction, n. 4, how the Sacraments and Sacramentals 
are connected with the Eucharist. 

This union is made manifest by the fact that ecclesias- 
tical functions, administration of Sacraments, and most 
Blessings, have been, or still are in close relation with the 
celebration of the Holy Sacrifice. 

For instance : 

Baptism was solemnly conferred before the Mass, on 
Holy Saturday, and on the eve of Pentecost. 

Even, in our days, the consecration of Bishops, and the 
conferring of Orders, are performed during Mass. 

The Sacrament of Matrimony is administered before 
Mass, and finds its complement in the blessing given dur- 
ing Mass. 

The solemn blessing of the Holy Oils is performed dur- 
ing the Mass of Holy Thursday. Immediately before 
MasSj and in intimate connection with it, takes place the 



SACRAMENTS AND SACRAMENTALS. 155 

blessing of Ashes, Candles, Palms, Baptismal Water, etc., 
ete.^ 

General rites. — In the administration of several Sacra- 
ments, as well as in a large number of benedictions and 
consecrations, the ceremonial prescribes the sprinkling of 
Holy Water, unctions, and incensings. 

What is the meaning of these mysterious rites ? 

These rites symbolize the co-operation of the Holy 
Spirit, in applying to our souls the sanctifying merits of 
our Lord Jesus Christ. The Holy Spirit is, the Church 
says in the Veni Creator: 

Fons vivuSy ignis, caritas, 
Et spiritalis unctio. 

a Sprinkling of Holy Water. — At the end of the bless- 
ing of water, the oration shows that the intention of the 
Church in sprinkling it, is to repel all evil, and to bring 
about the action of the Holy Spirit.^ 

Listening to the prayer of the Church, the Holy Ghost 
will shower His graces upon souls.^ 

6 Incensing often follows the sprinkling. It sym- 
bolizes man's prayer, which draws down the graces of the 
Sanctifying Spirit; it signifies the fire of charity, with 
which the Holy Ghost enkindles Christian souls, and the 
good odor of Christian virtues.^ 

1. The remark is made by Cardinal Bona in De rebus Uturgicis: ''Haec 
maiorum nostrorum religio fuit, ut omnes sacrae et ecclesdasticae func- 
tiones^, sacramentorum administrationes^ et quaecumque l)enedictiones intra 
Missarum solemnia peragerentur. Omnium enim ultima perfectio et con- 
summatio Eucharistia est, a qua vim energicam et sanctitatem accipiunt.'* 
De reh. lit. Book II, ch. xiv, sec. 5. 

2. UMcumque fuerit aspersa, praesentia Sancti Spiritus, no'bis miseri- 
cordiam tuam poscentihus, uhique adesse dignetur. (Blessing of the water.) 

3. Sancti Spiritus, Domine, corda nostra mundet infusiOj et sui roris in- 
tima aspersione foecundet. (Postcom. of Pentecost Day). 

4. Huiu& altaris, Domine, holocaustum, Sanctis Spiritus gratia infusum, 
in ordorem tuae suavitatis ascendat. (Roman Pontifical^ Consecration of 
an altar.) A prayer recited whilst grains of incense are being burnt upon 
the table of the altar. 



156 SYNTHETICAL MANUAL OF LITURGY. 

c The unction of the Holy Oils represents the actioa 
of the Holy Spirit, and of His sevenfold gifts, on souls. 
This meaning is abundantly expressed in the prayers for 
the blessing of Holy Oils, and in the prayers accompany- 
ing the unctions. 

144. The Ritual is the book containing the rules and 
rites to be observed in administering the Sacraments, and 
at funerals, processions and benedictions, with the excep- 
tion of the rites belonging to the Sacraments of Confirma- 
tion and Holy Orders, which are found in the Pontifical, 
as well as all that, in funerals, processions and blessings, 
is proper to Bishops. 

The Ritual of Rome, published by Paul V in 1614, and 
recommended to the Universal Church by Benedict XIV in 
1742, has finally become obligatory. In the beginning is 
an introductory Bull of Benedict XIV. Then follow the 
general principles on the administration of the Sacra- 
ments : 

1. Preparation. — The priest ought to prepare himself. 
He knows how important it is to observe strictly the ap- 
proved or prescribed rites ; he knows that, in the Church, 
nothing is more useful, more excellent and more holy. 
This consideration is one more motive for his leading a 
blameless, pure, and pious life. Disposed in such a way 
for the administration of the Sacraments, he will encour- 
age the faithful to have recourse to his ministry, he will 
hold himself at their disposal, day and night, leaving all 
when he is called to fulfill his sacred ministry. 

His first duty is, according to the time at his disposal, 
to renew his faith, to implore grace, and to look over again 
the sacred rites. He puts on a surplice and the requisite 
stole. At least one clerk, of becoming manner and suit- 
ably dressed, should accompany him. He must take care 
that the vestments, vessels, linens, and other requisites be 
kept perfectly clean and in good order. 

2. Administration of the Sacraments. — He who re- 
ceives any Sacrament ought to know its significance. The 



SACRAMENTS AND SACRAMENTALS. 157 

Eitual recommends (after the Council of Trent) that the 
officiating minister explain to the recipients of the Sacra- 
ment (according to their capacity and the opportunity 
afforded) the doctrine, rites, and prayers, pertaining to 
them, using for this purpose the "Roman Catechism/^ or 
Catechism of the Council of Trent. 

The sacred minister shall take care to pronounce cor- 
rectly and devoutly the forms of the Sacraments, and the 
prayers accompanying them; not omitting, adding, or 
changing anything ; not trusting to his memory, but recit- 
ing everything from the book. Moreover, his attitude, 
gestures, the tone of his voice, must be regulated to raise 
the minds of those present to the thought of spiritual 
things. 

He shall carefully direct both his attention and inten- 
tion, conforming the latter to the intention of the Church. 

Finally he must be careful to keep himself free from any 
suspicion of cupidity or avarice, simply accepting the cus- 
tomary offerings. 

Regularly, a parish priest administers the Sacraments 
only to his parishioners. He embraces favorable oppor- 
tunities to warn them to preserve silence and proper 
modesty, when they are about to receive any Sacrament. 

3. Registration. — There are three Sacraments of which 
a record is to be kept, so that a certificate of their admin- 
istration may be obtained, if needed. Baptism, Confirma- 
tion and Marriage, 

Besides these three registers, every Pastor must also 
keep the ''Liher Status Animarum/^ that is, the record of 
every family in the parish, noting the Sacraments received 
by each member ; and the register of the faithful departed. 

The Appendix of the Ritual prescribes the manner of 
keeping these books. 



158 SYNTHETICAL MANUAL OF LITURGY. 

BAPTISM. 

General Rubrics. — Infant Baptism. — Exceptional Cases. 

GENERAL RUBRICS. 

Preliminary. — Sacrament. — Administration. 

I. PRELIMINARY. 

145. Importance. — Chronologically , and by its impor- 
tance^ Baptism is the first of the Sacraments. It is as it 
were, the door to the Christian community, and to ever- 
lasting life. Therefore, it is necessary to administer it 
properly and correctly, as well as to receive it with proper 
dispositions. 

Above all, let the essentials be secured — matter y fornix 
and minister. Then, outside the case of necessity, other 
rites and ceremonies, pertaining to the solemn adminis- 
tration, which have been in use from the earliest times 
(some dating back to apostolic times), are to be faith- 
fully observed. 

The Ritual gives, in its General Rubrics, instructions 
to render this administration at once irreproachable and 
holy. 

II. SACRAMENT. 

146. The Sign. — Water, true and natural, is the neces- 
sary matter. The use of Baptismal Water, blessed for 
that purpose on Holy Saturday, and on the eve of Pente- 
cost, is prescribed. This water is to be kept in the font, 
clear and limpid. Should it become stagnant or dirty, the 
Rubrics prescribe that it be thrown into the piscina, and 
that a new supply be blessed according to the short for- 
mula, given in the Ritual. If it is frozen, it should be 
melted ; if too, cold, a little warm water may be added. 

The form ''Ego te haptizo in nomine Patris, et Filii, 
et Spiritus Sancti^^ (without Amen)^ is rigorously re- 



BAPTISM. 159 

quired. It is to be pronounced while the water is being 
poured. The same person must pour the water and pro- 
nounce the form. If, after a serious inquiry, there is 
reason for doubting whether a previous baptism was 
validly received, the new baptism is to be administered 
conditionally : 8i non es haptizatus, ego te iaptizOy etc. 

Irregularity is incurred by one rebaptizing a person 
without ascertaining whether the first baptism had been 
doubtfully conferred. 

^^There are three ways of administering Baptism, says 
the Catechism of the Council of Trent, immersion^ effusion 
and aspersion^ and that administered in any of these three 
ways is valid.'^^ 

In the Latin Church, Baptism is now exclusively con- 
ferred by effusion. The same person, whilst pronouncing 
the words, pours the water on the head of the subject, in 
the form of a cross, three times. The water must touch 
the skin and flow on the head, and should not be per- 
mitted to fall back into the font, from which it is taken; 
but should be thrown into the piscina. 

The minister. — The legitimate minister of solemn Bap- 
tism is the parish priest, who may delegate another 
priest or, for grave reasons, a deacon. 

In case of necessity. Baptism may be administered by 
any person whatever, keeping the order prescribed by the 
Eubric, or indicated by circumstances. The form may be 
pronounced in any language. The occasional or extraordi- 
nary minister must use natural water and have the inten- 
tion of doing what the Church does. 

It is the duty of parish priests to take care that the 
faithful, and especially physicians and midwives, be well 
instructed in the manner of validly administering Bap- 
tism. 

The father and the mother should not baptize their own 
child, unless in case of extreme necessity. 

1. Catechism of the Council of Trent, Part II, ch. ii, n. 17. 



160 SYNTHETICAL MANUAL OP LITURGY. 

The subject of Baptism may be either a child or an 
adult. 

The Kitual directs pastors to exhort the faithful not to 
delay the baptism of their children, since deferring their 
baptism exposes children to the danger of losing their 
eternal salvation. In external display, let every one pre- 
serve Christian modesty, with respect to his social condi- 
tion. 

In case of difficult parturition, and other extraordinary 
cases, indications, supplied by the Kubrics of the Ritual, 
moral theology, and common sense, are to be followed.^ 

Foundlings are to be baptized conditionally, if there is 
no satisfactory proof that they have already received a 
valid baptism. 

Sponsors are the Godfather and the Godmother. The 
Council of Trent decreed that only one, or at most two, a 
male and a female, should act as sponsors. The requisite 
qualifications are that the person chosen be of good 
Christian standing, that he has attained the age of pub- 
erty, and received the Sacrament of Confirmation, besides 
possessing moral and intellectual qualities fitting him 
properly to assume the duties of spiritual fatherhood. 

Religious (male and female) are excluded from the of- 
fice of sponsor. The spirit of the Church is that secular 
clergy do not accept this office. However, no general law 
of the Church excludes them. Even the priest who baptizes 
could be, at the same time, sponsor, in which case he 
should substitute some other person to answer in his 
place, unless the Godmother can do so herself. 

III. ADMINISTRATION OF BAPTISM. 

147. Time and place. — In the first centuries, the 
solemn administration of Baptism took place only twice a 
year, on Holy Saturday and on the eve of Pentecost.^ 

Nowadays, Baptism may be administered at any time. 

1. See practical directions in O'Kane, On the Rubrics, pp. 70-79. 

2. This is the origin of the solemn blessing of the font of these days. 



BAPTISM. 161 

The proper place of administering this Sacrament is 
the Baptistery, generally located in the church.^ 

What is necessary. — The Baptistery is properly 
located near the main entrance of the church, on the left- 
hand side. It contains the font, a solid structure, made 
of a non-porous material, kept very clean, surrounded by 
a railing, and always locked. It is proper that a picture, 
representing the baptism of our Lord, be hung within 
the enclosure. 

In the font is kept the Baptismal Water, solemnly 
blessed on Holy Saturday, and on the eve of Pentecost, or, 
in case of necessity, at any other time, with the short 
formula, given in the Eitual, after the Ceremonies of Bap- 
tism, or in the Appendix. 

Other necessary things are : 

The Holy Oils, namely the Oil of Catechumens (O. 0. 
or O. S.) and the Holy Chrism (S. C), blessed by the 
Bishop on Holy Thursday. A little cotton or flax, put in 
the oilstocks, absorbs the oils and prevents the danger of 
their being spilled. If the supply is insufficient, unblessed 
oil may be added in lesser quantities. 

Salt blessed for Baptism. (If a deacon baptizes, he 
must use salt blessed by a priest). The salt must be kept 
clean and dry. 

A ^^shelV^ or a cruet to pour the water. 

A lasin to receive the water, which has flowed on the 
head. This basin may not be necessary if the font is well 
constructed. 

Cotton, flax or other material, to be used for wiping the 
parts anointed. 

Two stoleSy one purple, the other white; or, more con- 
veniently, a double stole, white on one side, purple on the 
other. 

1. In this country, where it is not always possible to observe this rule, 
priests are directed to follow their local customs or the regulations laid 
down by Diocesan Statutes. For practice, see O'Kane, On the Rubrics, pp. 
84 seq. 



162 SYNTHETICAL MANUAL OF LITURGY. 

A piece of bread and a vessel of water, for cleansing the 
priest's hands. 

The "white garment," usually a piece of white linen, 
representing the white clothes that the newly baptized for- 
merly wore for eight days after their baptism. 

A lighted wax-candle. 

The Ritual. 

The Baptismal Record. 

INFANT BAPTISM. 

148. Preliminary. — The present rites of Baptism are 
but a reduction of those of the catechumenate^ and of 
Baptism in the early Church, the former preparing for the 
latter. 

The preparation for Baptism consisted in a series of in- 
structions and exercises during the season of Lent. They 
were held at meetings called scrutinia. The different rites 
of admission into the class of catechumens called com- 
petents, were the insufflation accompanied by a formula of 
exorcism, the sign of the cross on the forehead, the admin- 
istering of salt, the traditio of the Creed and the Lord's 
Prayer, the anointing of the nostrils and ears with saliva, 
the renouncing of Satan, and the unction of the breast and 
shoulders with the Oil of Catechumens. 

All these rites have been fundamentally preserved in the 
solemn baptism of infants, but considerably abridged. 

We shall study these rites, following the order given by 
the Koman Ritual. 

In the sacristy, the priest washes his hands, puts on a 
surplice, the violet stole, and the biretta. 

Preceded at least by one clerk, he regularly comes to 
the door or porch of the church, where those, who present 
the child for baptism, should be in waiting. 

1. Concerning the Catechumenatey see Mgr. Duchesne^ Christian Wor- 
ship ch. ix, p. 292 ; Dom Cabrol^ Le livre de la pridre antique, ch. xxvii ; 
Sacramentarium gelasianum in Migne, P. L. t. 74, col. 1084 ; Theodulph 
of Orleans, Ordo Baptismi, in Migne, P. L. t. 78, col. 353 ; St. Thomas, 
8umni. theol. 3 q. 71, a. 2 et 3. 



BAPTISM. 163 

Then take place the various ceremonies which we shall 
arrange under two headings : 
Catechumenate and Baptism. 

I. CATECHUMENATE. 

( Purification^ 
It comprises three degrees < Instruction, 

(. Renunciation. 

149. Purification. — This is regularly accomplished at 
the door of the church by three rites : exorcism, salt and 
sign of the cross. 

1. The exorcism is 

{a) prepared by a few preliminary questions^ and ad- 
vices. ^What askest thou?" — Faith . . . procuring 
everlasting life, to which man is led by observing the pre- 
cepts summed up in the love of God and of his neighbor.^ 

(6) accompanied by the triple insufflation through 
which the Spirit of God casts out the evil one : 

(c) confirmed by the sign of the cross on the forehead 
and on the breast, followed by an oration. 

2. As a preparation for the administration of the salt, a 
prayer is addressed to God, asking the life of Christian 
piety. Here, the priest blesses the salt,^ if it has not been 
previously blessed. 

Then, he puts a few grains into the mouth of the child, 
and this action is made significant by a prayer, in which 
he implores the Christian virtues. 

1. Previous to the questions of the Ritual, an inquiry is to be made by 
the priest, about the age, the sex and the birthplace of the child ; whether 
It has received a private baptism ; who are the sponsors and what name 
they intend to give the child, taking care that the name given be suitable 
to a Christian, preferably that of a Saint. 

2. These advices form a sort of short instruction on the three theolog- 
ical virtues : Faith, Hope and Charity. 

3. Salt is exorcised in the name of the Holy Trinity, sanctified and 
Messed, so as to constitute a perfect remedy. 



164 SYNTHETICAL MANUAL OF LITURGY. 

3. The preparation for the sign of the cross is a for- 
mula of exorcism in which Satan is adjured, in the name 
of the Holy Trinity, to submit himself to Jesus Christ. 

The Cross is then traced on the forehead of the catechu- 
men, as a sign, which the evil one will be unable to violate ; 
and imposing his hand on the child's head, the priest asks 
God to enlighten, purify, and sanctify this young soul. 

150. Instruction. — Here takes place the "traditio" of 
the Creed} and of the Our Father, preceded by the intro- 
duction of the child into the church, the priest laying the 
extremity of his stole on the child's breast. 

The sponsors, together with the priest, recite the Credo 
and the Pater Noster in the name of the child. 

151. Renunciation. — This act of renouncing evil is pre- 
pared for by a new exorcism, pronounced near the en- 
trance to the Baptistery, and followed by the ceremony of 
the priest's touching the ears (first the right, then the 
left), and the nostrils of the child with his thumb^ moist- 
ened with saliva, thus, symbolizing the opening of the ears 
to the words of God, and of the smell to the sweet odor 
of Christian virtues. 

The catechumen, through his sponsors, then renounces 
Satan, his works, and his pomps. 

In order to strengthen the catechumen in his struggle 
against the enemy of Salvation, the priest anoints his 
breast and shoulders with the Oil of Catechumens. There- 
by, the child receives the help of the Holy Spirit, the prin- 
ciple of love and eflScacious action unto everlasting life. 

After this, the Baptism is performed. 

II. BAPTISM. 

152. The priest puts on the white stole, wipes the 
places anointed, and washes his fingers. 

1. The "traditio" of the Creed was, in the early Church, the ceremony 
by which the catechumens were taught the contents of the Symbol of 
Faith. 

2. S. R. C, 3368 ad 3. 



BAPTISM. 165 

1. Interrogations. — By his questions, the priest elicits 
the expression of the necessary dispositions to Baptism: 
faith, and desire to receive it. 

The catechumen professes belief in God, the Father Al- 
mighty and Creator; in Jesus Christ, His only begotten 
Son, Incarnate and Redeemer; in the Holy Spirit; in the 
Holy Catholic Church ; the Communion of Saints ; the Re- 
mission of sins; and Life everlasting; thus summing up 
the Symbol of the Apostles. 

Willingness to receive Baptism is a necessary disposi- 
tion. The presumed will of the child is attested by its 
sponsors. Then, the priest proceeds to the conferring of 
Baptism. 

153. 2. Regeneration. — The Godfather or the God- 
mother, or both, if two are admitted, holding the child, the 
priest dips water out of the font, and pours it^ three times 
on the child's head, making with the stream three signs of 
the cross, whilst saying, distinctly and attentively, once : 

^^2^.^ Ego te baptizo in nomine Patris Hh, et JFilii ^^ et 
Spiritus ^ Sancti/^ without Amen.^ 

If the Baptism is given conditionally , the condition is to 
be expressed in these terms : 

'^N.y si non es baptizatus (or haptizata), ego . . . 
etc." 

154. 3. Complement of Baptism. — Three ceremonies 
affirm and complete the supernatural action which has 
just been accomplished, by manifesting, more particularly, 
it seems, the influence, and the effects of the Sanctifying 
Spirit, on the newly baptized person. 

First, the Unction, The priest dips his right thumb 
in the Holy Chrism and traces a sign of the cross on the 
top of the child's head. It seems that this ceremony is a 

1. It is a useful precaution to rub gently with the left thumb the fore- 
head of the child, while the water is being poured, to secure the contact of 
the water. This facilitates the forming of the three signs of the cross. 
The water falls into a basin, held for that purpose under the child's head, 
or into a special part of the font. This water is not to be used again, but 
is immediately thrown into the piscina. 

2. S. R. C, 3014 ad 2. 



166 SYNTHETICAL MANUAL OF LITURGY. 

reminder of the Sacrament of Confirmation, which, in the 
first centuries, was conferred immediately after Baptism. 

The prayer Deus omnipotens^ which the priest pro- 
nounces whilst making that unction, preludes the Sacra- 
ment of Confirmation that will make the newly baptized 
person a perfect Christian, and is a pledge of the peace, 
which the priest wishes to the neophyte, (Pax tihi). 

The priest wipes the oil from the anointed parts, and 
puts on the child the "white garment," a piece of white 
linen, a memorial of the white robe formerly worn by 
neophytes, for eight days after their baptism and he prays 
that the neophyte may preserve this garment immaculate 
even to the throne of our Lord Jesus Christ. 

Finally a lighted candle is put into the child's hand, as 
an allusion to the lamp of the Wise Virgins, ready to 
meet the Bridegroom, and to the words of our Lord : ^^Ye 
are the light of the world.''^ 

The ceremony is closed with these words : 

N., Vade in pace, et Dominus sit tecum. (N. Go in 
peace, and the Lord be with thee). 

The Christian must have peace, and impart it to others. 
So it will be, with the one who remains faithful, keeping 
the Lord living in his heart. 

Admonitions.^ — The priest warns the sponsors that 
they have contracted a spiritual relationship with the 
child and its parents, such as to constitute a diriment im- 
pediment to marriage. 

Another admonition is to be given, that the infant be 
not allowed to sleep in the same bed, with its parents or 
nurse, for fear of its being suffocated. 

The parents are also warned not to intrust their child 
to Jewish or heretic nurses. 

The record of the ceremony should be drawn up imme- 
diately, and signed by witnesses and by the priest. 

1. Matt, v, 14. 

2. It would be a useful practice to have these admonitions printed on the 
back of "baptismal certificates. 



BAPTISM. 167 

EXCEPTIONAL CASES. 

Baptizing a Number Together. 

155. Whenever a number of infants are to be baptized 
together, if they are both sexes, the males are placed on 
the right,^ and the females on the left. The prayers are 
common, and in the plural, in the masculine if the infants 
are males or of both sexes, and in the feminine, if all are 
females. 

But all that is particular is to be said or done in the 
singular and for each infant: the giving of the name, in- 
sufflation, salt, sign of the cross on the forehead,^ open- 
ing of ears and nostrils, renunciation, profession of faith, 
will, baptism, unction of the Holy Chrismy imposition of 
the ^^white garment,'' and the giving of the lighted candle. 

Baptism to be Abridged. — Ceremonies to be 
Completed. 

156. If an infant brought to the church to be baptized 
is in danger of death, the priest should begin with the 
ablution, and continue with the rites following it. 

Should the infant survive, he should perform the cere- 
monies, which precede the ablution. 

In the baptism given at home by the priest, in case of 
necessity, the ablution is to be conferred first, then, the 
unction of the Holy Chrism^ and what follows. Cere- 
monies, which precede the ablution, are not to be per- 
formed, except in the church.^ 

When an infant has received a private baptism, all the 
ceremonies are to be supplied as soon as possible. In this 

1. That is the left of the priest who faces them. 

2. The formula accompanying this rite is said only once ar.d in the 
plural : quod fronti eorum (or earum) damns. 

3. This is the general rule. In missionary countries, however, indults 
are granted permitting all the ceremonies to be performed outside of 
the church. Such is the case in this country. Each priest must follow 
the custom of his diocese. 



168 SYNTHETICAL MANUAL OF LITURGY. 

case, all the rites are to be performed, the ablution only 
being omitted. There are some changes in the prayers, 
which the Ritual indicates. 

Baptism of Adults. 

157. Preliminaries. — One who enjoys the use of reason 
cannot be baptized, unless he is previously well-instructed 
and prepared. He ought to know, understand and he able 
to recite the Symbol of the xlpostles, the Lord's prayer, 
and the Angelical Salutation; he ought to know and un- 
derstand the precepts of the Decalogue, and the Chris- 
tian doctrine regarding the Sacraments which he is about 
to receive. 

The Baptism would be invalid, should the candidate 
have no intention (at least habitual and implicit) of re- 
ceiving this Sacrament. 

An adult who has committed mortal sin previous to his ^ 
baptism cannot licitly receive the Sacrament unless he has 
attrition for his sins. A confession made to the priest is 
an excellent means to secure this repentance, though this 
confession has nothing in common with that required in 
the Sacrament of Penance. 

The Baptism received by an adult in bad dispositions, 
though introducing him into the Church, would not confer 
justification upon him. Only upon suflScient attrition 
would he receive the grace of the Sacrament. 

But the sin, committed in receiving the Sacrament with- 
out the requisite disposition, and the sins committed after- 
wards, must be submitted to the Sacrament of Penance. 

158. Order of Ceremonies. — The ceremonies of the 
Baptism of adults show a much greater development, in 
the part which precedes the ablution, and especially, in the 
part performed at the door of the church. 

The Church requires more prayers on the part of the 
priest,^ and a more active co-operation on the part of the 
candidate and of his sponsors, than in Infant Baptism. 

1. The Psalms to be recited at the foot of the altar are not obligatory. 



CONFIRMATION. 169 

The catechumen is thereby better disposed for the re- 
ception of Baptismal Grace. 

The efficacy of exorcisms is prepared by : 

1. A previous renunciation of Satan, his pomps, and his 
works. 

2. A more explicit profession of faith, and a more pre- 
cise instruction ; 

3. Signs of the cross on nearly all the organs of the 
senses ; 

4. The Lord's prayer repeated : 

All harmoniously combined with adjurations and pray- 
ers pronounced by the priest, and with symbolical actions, 
as the insufflation, breathing, imposition of hands, admin- 
istration of salt, etc. 

After the introduction of the candidate into the church, 
the ceremony is pursued in nearly the same manner as in 
Infant Baptism.^ 

CONFIRMATION. 

159. Preliminaries. — By the reception of the Sacra- 
ment of Confirmation, the child of God becomes a spir- 
itual adult, a soldier of Christ, whose duty is to fight and 
conquer. In the Latin Church, the Bishop is the ordinary 
minister of Confirmation. This proves its importance. 

In the Greek Church, Confirmation is generally admin- 
istered by priests. In virtue of indults, Latin mission- 
aries, in pagan countries, are likewise empowered to con- 
fer this Sacrament. 

Confirmation being a "Sacrament of the living," the 
Sacrament of Penance previously received must complete 
the preparation^ if the candidate be in mortal sin. 

Ceremonies. — The first stanza of the Veni Creator is 
generally chanted.^ 

1. In missionary countries, indults permit the order of infant baptism 
to be observed in baptizing adults. This practice is still preserved in this 
country. 

2. This is not prescribed by the Pontifical, but is generally observed. 
Sometimes the whole of the hymn is chanted. 



170 SYNTHETICAL MANUAL OF LITURGY. 

Then, the Bishop turns towards the candidates, and, 
after a short invocation, makes the sign of the cross, im- 
ploring the divine help, Adiiitorium nostrum, . . . 
and says, or sings, the prayer Omnipotens sempiterne, 
extending his hands over the candidates kneeling, thus 
imploring the seven gifts of the Holy Ghost. 

After that, the Bishop dips his thumb in the Holy 
Chrism, and traces, on the forehead of each candidate, 
the sign of the cross, pronouncing at the same time the 
sacramental formula: H. Signo te signo criccis, et con- 
firmo te chrismate salutis, in nomine Patris Hh, et Filii ^^ 
et Spiritus Hh Sancti. R. Amen, 

He then slightly slaps the candidate's left cheek, say- 
ing: Pax tecum, thus wishing him the peace, that he is 
to preserve amidst affronts and spiritual struggles. 

A priest, or a deacon, wipes, with cotton or a piece of 
linen, the forehead of those who have been anointed. 

The antiphon Confirma hoc is then sung. The Bishop, 
facing the altar, recites some prayers and, turning to- 
wards the confirmed, blesses them {complement of the 
ceremony), and directs them first to say once the Apos- 
tles' Creed, which they pledge themselves to believe, then 
the Lord's Prayer and the Angelical Salutation, in 
order to obtain the grace of conforming their conduct to 
their faith. 

Sponsors are required, as for Baptism. Whilst the can- 
didate receives the unction, the sponsor places his right 
hand (ungloved) on his shoulder. The same person may 
act as sponsor to several candidates. 

PENANCE. 
I. GENERAL RUBRICS. 

160. 1. The Sacrament of Penance was instituted for 
the remission of sins committed after Baptism. 

It requires, on the part of the priest, diligent care, on 
account either of its frequent use, or of its manifold exi- 
gencies, — confession of sins to be obtained, contrition to 



PENANCE. 171 

be secured, satisfaction to be imposed, absolution to be 
granted or delayed ; — by a priest having jurisdiction^ ordi- 
nary, delegated, or, in case of necessity, supplied by the 
Church. 

The duties of the confessor are: to be in the state of 
grace, to possess requisite knowledge, to use great pru- 
dence, and to preserve absolute secrecy. 

All these are necessary to be, at the same time, ^^ a 
judge, a physician and a teacher.'' Prayer ^ study ^ and 
counsel^ are at all times necessary, together with an accu- 
rate knowledge of cases reserved to the Holy See, or to the 
Bishop. 

The ''Roman Catechism^' is recommended. 

2. For the administration, the priest ought to show 
himself prompt to answer the first call, not however, 
without imploring the divine help beforehand. 

The confessions of women are to be heard in the confes- 
sional. Men may be heard in any convenient place. 

Whenever necessity requires the hearing of a woman's 
confession outside the confessional, for instance, in case 
of illness, the priest should be in sight. 

The Ritual directs the priest to vest in surplice and 
violet stole, but a contrary custom may be retained. 

3. The faithful are to be warned that they must ap- 
proach the Sacrament of Penance, with humility of mind, 
of dress, and of attitude. 

The penitent, kneeling down, begins by the sign of the 
cross. 

The confessor learns the state of the penitent. Then, 
he asks the following questions: ^^How long since your 
last confession?" ^^Have you performed your penance?" 
^^Do you feel any anxiety about your previous confes- 
sions?" ^^Have you carefully examined your conscience, 
and excited yourself to contrition ?" 

The priest should send to another confessor the peni- 
tents whose censures or reserved sins he cannot absolve. 

He must ascertain whether the penitent is sufficiently 
instructed in his religion, whether he knows what is neces- 



172 SYNTHETICAL MANUAL OF LITURGY. 

sary for salvation, and, in case of deficiency, he must ex- 
hort him to acquire a better knowledge of Christian doc- 
trine. 

11. CEREMONIAL. 

161. The penitent should observe the usual form : ''Bless 
me, Father, for I have sinned.'' The priest answers: 
^^Deus sit in corde tuo et in lahiis ut rite confitearis omnia 
peccata tua, in nomine Hh Patris, et Filii, et Spiritus 
Sancti. Amen/' 

1. The penitent then recites the first half of the Con- 
fiteorj^ in Latin or vernacular, after which he confesses 
his sins, the priest helping and encouraging him, if need 
be, but always with discretion, reserving for the end the 
necessary admonitions, all this with a view to leading the 
penitent to make a confession, at least formally entire, 
with regard to the number and species of sins, and circum- 
stances to be declared. 

The confessor should avoid idle questions, or questions 
of mere curiosity, and be particularly cautious in interro- 
gating children, for fear of scandalizing them. 

2. After the confession, the penitent completes the Con- 
fiteor. By a short exhortation, the confessor excites him 
to contrition %nd firm purpose, giving him appropriate 
advices, and imposes upon him a 

3. Penance, at once satisfactory and medicinal^ with 
respect to the sins, and to the condition of the penitent. 
The penitents who seldom go to confession are to be ex- 
horted to do so more frequently. 

4. The priest then judges whether absolution is to be 
denied for lack of contrition, for lack of previous neces- 
sary reparation of scandal or injustice, etc.; or delayed 
for the greater spiritual profit of the penitent. 

If neither is the case, the priest gives absolution. He 
extends his hand towards the penitent, and, his head be- 

1. The Ritual does not prescribe the recitation of the Gonfiteor, but this 
practice is generally ooserved and may be retained. 



COMMUNION, 173 

ing UP covered, he pronounces Miser eatur and Indulgen- 
tiam. Then putting on his biretta, he says: Dominus 
noster . . . , omitting the word suspensionis'^ if the 
penitent is a layman. Finally, removing his biretta, he 
recites the invocation Passio Domini^ imploring the divine 
help, that the penitent may derive greater profit from the 
Sacrament. 

In frequent or urgent confessions, Misereatur and In- 
diilgentiam, and Passio Domini may be omitted. 

In case of grave necessity and danger of death, the for- 
mula to be used is : Ego te absolvo ah omnibus censuris et 
peccatiSy in nomine Hh Patris, et Filii, et Spiritus Sancti. 
Amen, 

The Ritual then gives the rules and ceremonial concern- 
ing the absolution and excommunication in foro externo^ 
the excommunication of a dead person, the suspension and 
the interdict outside the Holy Tribunal. 

THE EUCHARIST.— COMMUNION. 

Rubrics. — Communion at Mass. — Communion Outside 

THE Mass. — Communion of the Sick and 

Viaticum. 

I. GENERAL RUBRICS. 

162. Principles. — There are two general principles: 

1° To pay due honor to our Lord really present in the 
Sacrament. 

2° To procure the interest of souls who here enter 
into intimate relation with the very Author of grace. 

The priest should always have this twofold principle 
in viewj so as — 

To treat the Eucharist with due reverence ; 

To keep it religiously ; 

To administer it frequently, but always holily. 

His duty is to cultivate, in the faithful, dispositions of 
religion and piety, to secure the absolute fast required by 

1. The words Deinde and Amen must not be omitted. 



174 SYNTHETICAL MANUAL OF LITURGY. 

the law of the Church, and the proper recollected attitude. 
Regularly, men should receive communion before women. 
Let all communicants be faithful to the practice of thanks- 
giving in silence, meditation^ prayer, and the remem- 
brance of our Lord's Passion.^ Sacrum convivium! 

163. Practice.— 1. To the duty of treating the Holy 
Eucharist with reverence are referred the prescriptions 
of washing one's hands before touching it; of putting on 
a surplice and a stole of the color of the day, or white ; of 
never laying the Eucharist outside the corporal ; of mak- 
ing a genuflection after opening the tabernacle or the 
ciborium, and before closing them. 

2. The Holy Eucharist is to be kept in a ciborium/ 
placed upon a corporal/ in the tabernacle.^ The tabernacle 
must be carefully locked^ and the key kept by the priest in 
charge of the sacristy. 

The consecrated particles^ should be renewed every 
week. 

The particles to be consecrated should be fresh, well 
cooked and not too thin. 

3. The priest is bound to administer Holy Communion 
to all who seek it publicly, even though he knows their 
secret unworthiness ; but he must refuse it to public sin- 
ners, insane persons (except in periods of sanity), and 
children incapable of knowing and appreciating the Sacra- 
ment. 

^'Frequent and daily Communion, as a thing most 
earnestly desired by Christ our Lord and by the Catholic 
Church, should be open to all the faithful, of whatever 
rank and condition of life; so that no one who is in the 
state of grace, and who approaches the holy table with a 

1. A decree of the S. Congregation of the Council (December 20, 1905,) 
demands that Communion be preceded by a careful preparation, and fol- 
lowed by a proper thanksgiving, according to each one's power, condition 
and state. 

2. C/r.n. 36. 

3. O/r. n. 39. 

4. 0/r. n. 32. 
.5. Cfr. n. 35. 



COMMUNION. 175 

right and devout intention, can lawfully be hindered 
therefrom. 

"A right intention consists in this: that he who ap- 
proaches the holy table should do so not out of routine, or 
vain glory, or human respect, but for the purpose of 
pleasing God, or being more closely united with Him by 
charity, and of seeking this Divine remedy for his weak- 
nesses and defects. 

"Although it is more expedient that those who commu- 
nicate frequently or daily should be free from venial sins, 
especially from such as are fully deliberate, and from any 
affection thereto, nevertheless it is sufficient that they be 
free from mortal sin, with the purpose of never sinning 
mortally in future ; and, if they have this sincere purpose, 
it is impossible but that daily communicants should grad- 
ually emancipate themselves from even venial sins, and 
from affection thereto. . . . 

"That the practice of frequent and daily Communion 
may be carried out with greater prudence and more abun- 
dant merit, the confessor's advice should be asked.''^ 

II. COMMUNION AT MASS. 

164. It is during Mass, after the communion of the 
priest, that Holy Communion is regularly distributed. 

The server, seeing the faithful approaching the sanct- 
uary railing, recites the Confiteor, when the priest begins 
to take the Precious Blood. 

The celebrant (the deacon at Solemn Masses) takes the 
Blessed Sacrament from the tabernacle, unless it was con- 
secrated at the same Mass, removes the veil, and opens the 
ciborium. 

The celebrant genuflects, and turned half way towards 
the faithful, says Misereatur . . . and Indulgentiam. 
. . . He then makes another genuflection. He holds 
the ciborium with his left hand, and, taking a particle of 

1. Decree of the S. Cong, of the Council, Dec. 20, 1905, 1% 2% 3°, 

5°. 



176 SYNTHETICAL MANUAL OF LITURGY. 

the Sacrament between the forefinger and the thumb of 
his right hand, he shows it to the people, saying: "Ecce 
Agnus Dei . . /' and thrice : "Domine non sum dig- 
nus. . . ." He then goes down the middle of the steps, 
to the altar railing, and, always beginning on the left, he 
gently places upon the tongue of each communicant the 
Sacred Host, avoiding touching the tongue. He says, at 
the same time, to each communicant, ^^Corpus Domini, 

He returns to the altar by the middle of the steps, and 
replaces the ciborium in the tabernacle, making the genu- 
flections spoken of in n. 163. 

III. COMMUNION OUTSIDE THE MASS. 

165. Communion may be given immediately before or 
after Mass, or outside the Mass. 

When communion is given immediately before or after 
Mass, the celebrant keeps on his vestments, even if they are 
black. The rites to be observed are the same as in the 
following case, except that the blessing is not given when 
the vestments are black.^ 

For communion given outside the Mass, two candles are 
lighted at the altar; the priest, vested in surplice and 
stole of the color of the day or white, carries the corporal 
in the burse, to the altar. 

The clerk recites the Confiteor^ and the same ceremonies 
are observed as for communion given during Mass.^ 

On his return to the altar, the priest may recite Sac- 
rum Gonvivium^ . . . with the verses Panem de coelOj 
. . . , Domine exaudi, . . . Dominus voMscum^ and 
the oration Deus qui noMs. During Paschal time, he 
says Spiritum nobis, with Alleluia at the end of the anti- 
phon and of the first versicle. Whilst reciting these pray- 
ers, the priest purifies his fingers, and replaces the Blessed 
Sacrament in the tabernacle. He finally blesses the 
people with the form Benedictio Dei omnipentis. . . . 

1. S. R. C, 3177. 

2. O/r. n. 164. 



VIATICUM. 177 

IV. COMMUNION OF THE SICK.— VIATICUM. 

166. Here also reverence for the Blessed Sacrament 

and the spiritual profit of the faithful are to be consid- 
ered. Holy Communion is so great a comfort for the 
sick, and especially for the dying ! 

It is to be denied the unworthy, unless they make a 
good confession and public reparation for the scandal 
they have caused. 

Sick persons are to be exhorted to receive the Holy 
Communion frequently. The last decision of Rome, dis- 
pensing the sick from -the rigorous fast, makes easier this 
duty of the priest. 

Viaticum. — If there be some probability that the Com- 
munion about to be given will be the last, it may be given 
as the Viaticum. The sick person is exempted from fast- 
ing, and special ceremonies are to be observed, as directed 
in the Eitual. 

The Viaticum may be given several times in the same 
illness. Local customs and Diocesan Statutes determine 
the practice on this point. The Viaticum should not be 
given to patients in delirium, or to those who cannot re- 
ceive it without danger of rejecting the Sacred Host. 

When the Viaticum is to be carried without ceremonies, 
as is the case in this country, priests are directed to fol- 
low the rules laid down by the Statutes of their diocese, or 
to observe the local customs.^ 

167. Solemn administration of the Viaticum. — There 
are cases when the prescriptions of the Ritual may be 
observed. The ceremony is then performed as follows : 

The church bell is rung, so as to give notice to the 
people and confraternites, who may desire to accompany 
the Blessed Sacrament. The canopy or the ombrellino 
should be at hand, also one or two lanterns. 

The priest vests in surplice and white stole; he may 
also put on the cope. Over all he puts the humeral veil. 
He walks under the omljrellino or canopy, preceded by 

1. Cp\ O'KanEj On the Rulrics, p. 315, seqq. 



178 SYNTHETICAL MANUAL OF LITURGY. 

clerks carrying the Holy Water vessel, the Burse con- 
taining a corporal, and a Ritual. One of the clerks rings 
at intervals the little bell. 

The priest recites psalms and canticles. 

At the house of the sick person, the family or attend- 
ants ought to clean and ornament the room. There should 
be prepared a table covered with a white cloth, upon 
which should be placed a crucifix, two lighted candles, a 
glass or cup of water^ for purifying the priest's fingers, 
and a piece of white linen, which may serve as a com- 
munion cloth. 

In entering the house, the priest says Pax hide domui^^ 
spreads the corporal on the table, and places the pyx 
upon it. (In the case of solemn administration, he takes 
off the humeral veil) . 

He then says the antiphon Asperges me/ sprinkles Holy 
Water, and, approaching the sick person, ascertains and 
confirms his good dispositions. 

The clerks, or those present, recite the Gonfiteor^ after 
which the priest says, as usual, Misereatur^ Indulgentiam 
Ecce AgnuSy and Domine non sum dignus. 

If the Holy Communion is not to be administered as 
Viaticum, the priest uses the ordinary form: Corpus 
Domini nostri, ... If he administers it as Viati- 
cum, he uses the special form, given in the Ritual : Accipey 
f rater {or soror). . . . 

He purifies his fingers in the little vessel, and the water 
is afterwards thrown into the fire. 

If some particles remain in the pyx — as there should be 
in the case of solemn administration — the priest silently 
blesses the sick person with the pyx, after having ad- 

1. The rubric directs that there should be two vessels, one containing 
wine, the other, water ; but this rubric has fallen into disuse. St. Charles 
Borromeo himself (Act. Eccl. Med. Cone. Prov. v) prescribes only one ves- 
sel containing water. 

2. Cfr. Luke v, 5. 

3. This antiphon is not to be replaced by Vidi aquam in Paschal time. 
S. R. C, 3614 ad 7. 



EXTREME UNCTION. 179 

dressed to him a few words of exhortation and encourage- 
ment. 

In the case of solemn administration, the Blessed Sac- 
rament is carried back to the church, with the same cere- 
monies as above. At the altar, the priest says Panem de 
coelOy Dominus voMscuniy^ and the oration Deus qui noMs, 
He then gives the benediction with the pyx, and replaces 
it in the tabernacle. Having closed the tabernacle, he 
announces the indulgences attached.^ 

EXTREME UNCTION. 

168. This Sacrament is a celestial medicine intended 
directly for the benefit of the soul^ which it is to 
strengthen and uphold in its last struggle, and, indi- 
rectly, for the benefit of the hody^ to which it sometimes 
brings relief and recovery, if such be God's will. 

When conferred before the Viaticum, Extreme Unction 
serves as a preparation therefor; conferred after the 
Viaticum, as is suggested by the Roman Ritual, it con- 
firms the precious effects of the Viaticum, and perfects 
the purification of the soul, by applying to the sick Chris- 
tian the merits, which our Lord acquired by the perfect 
use of His senses. 

Extreme Unction may be administered whenever a per- 
son is in danger of death, from sickness, wound, or acci- 
dent; but, it is desirable that it should be administered 
before the patient looses the use of his faculties. 

The matter of this Sacrament is the "Oil of the Sick** 
(O. I. Oleum Infirmorum), kept in a silver or tin vessel, 
on a little cotton or fiax. 

This oil is understood to be ''oil of olives/' blessed by 
the Bishop on Holy Thursday, during Mass, before Per 
quern haec omnia. The supply must be renewed each year. 

1. S. R. C, 2089 ad 7. 

2. For practice, no better guide is to be found than the chap, xlv of 
O'Kane^s On the Ruhrics. 



180 SYNTHETICAL MANUAL OF LITURGY. 

Extreme Unction must not be repeated during the same 
illness, while the same danger of death continues.^ 

Before the administration of the Sacrament, there 
should be prepared a table, covered with a white cloth, 
upon which are placed seven balls of cotton, a piece of 
bread, a basin of water, and, at least, one lighted candle. 

169. Administration. — The priest, if he can conveni- 
ently do so, vests in cassock, surplice and purple stole. 

After Pax huic domu% and the sprinkling of Holy 
Water, he recites formulae by which he calls, upon the sick 
person, all kinds of spiritual and temporal benefits, ex- 
horts those present to pray, and himself prays for the 
patient, whose confession he hears if need be. 

The same form ''Per istani sanctam unctionem . . .''^ 
is repeated whilst each organ is being anointed, but refers 
to the senses themselves: per visum, auditum^ adoratum, 
gustiim et locutionem, tactum, gressum^ lumhorum dele- 
ctationem. When there are two organs of the same sense, 
both are anointed, but only one form is pronounced. The 
right organ is anointed before the left. 

The unctions are made in the form of a cross, first on 
the closed eyes; then, successively, on the lobes of the 
ears; on both nostrils; on the lips, the mouth being 
closed; on both hands (on the palm for laics, on the 
back of the hands for priests, out of respect for the 
priestly unction already received on the palm) ; and on 
both feet, on the sole, or on the upper part. 

The unction of the loins is optional in the case of males, 
and must be omitted for females. 

After each unction is made, the priest wipes it with a 
ball of cotton. 

When he has completed the unction, he purifies his 
fingers, and recites prayers, by which God is besought 
that the sick person may derive spiritual profit from the 

1. Council of Trent, sess. xiv, chap. iii. 

2. The word Amen belongs to the form and is to be said by the priest, 
not by the clerk. 



HOLY ORDERS. 181 

Sacrament, and even recover his health for the good of 
our Mother the Church.^ 

170. After the Administration of the Sacrament, a 
crucifix is to be given to the sick person, so that he may 
look at it, kiss it, and implore our Lord crucified. 

The priest warns the attendants to give him notice of 
the commencement of the agony, so that he may be pres- 
ent, if possible, to assist the dying person in his last 
moments. It is the duty of a pastor of souls frequently 
to visit the sick, to suggest to them pious thoughts and 
ejaculations, with discretion, however. His very presence 
is suggestive of salutary thought and desire. Whenever it 
is possible, the priest recites the admirable prayers of the 
"Commendation of the soul." To all those, to whom he 
administers Extreme Unction, he will impart the plenary 
indulgence in articnlo mortis^ the formula of which is 
given in the Ritual and in the Breviary.^ This indulgence 
produces its effect at the moment of death. All that is 
required, on the part of the dying person, is to make at 
least a mental invocation of the Holy Name of Jesus with 
a contrite heart. 

The priest should, from time to time, reread the chapter 
of the Roman Ritual entitled De cura infirmoriim. In no 
occasion is the priestly ministry more fruitful, than in 
the assistance of the dying. 

171. Here, the Ritual gives instructions regarding 
Funerals, a matter which we have already treated.^ 

HOLY ORDERS. 

172. We spoke of this Sacrament when treating of the 
Clergy (n. 40) of Clerical dress (n. 41, 42) and of the 
vestments proper to each Order, (n. 43 to 47). 

1. In case of urgent necessity, an abridged formula is to be used (Cf'r. 
Acta Stae 8edis<, July 15, 1906, page 273) : ''Per istam sanctam unc- 
tionem indulgeat Wbi Dominus quidquid deliquisti. Amen.'' S. R. C, 
April 25, 1906. 

2. The faculty of imparting the plenary indulgence in articulo mortis 
is generally given to all priests who are approved Confessors. 

3. Cfr. n. 134. 



182 SYNTHETICAL MANUAL OP LITURGY. 

Here, we should explain the Ordination itself, and give 
a commentary of that admirable section of the Roman 
Pontifical. But this subject being largely developed dur- 
ing the retreats preparatory for Ordinations, we shall 
content ourselves with giving a few notes.^ 

GENERAL ORDINATION. 

The general Ordination regularly takes place on Sat- 
urday of Ember-Days,^ on Saturday before Passion-week, 
and on Holy Saturday. It is at Mass that the ordination 
is performed, during the '^fore-mass," between the Introit 
and the last versicle preceding the Gospel. 

The Bishop sits on a faldstool placed on the platform of 
the Altar. 

After this, or immediately before each ordination, takes 
place the call of the candidates, by their Christian and 
family names. They stand and answer ^^AdsumJ^ 

Kneeling, they listen to the interdict pronounced, in 
the name of the Bishop Ordinary of the place, against 
those unworthy. 

TONSURE. 

173. 1. Preparation. — The Bishop, having blessed the 
Name of the Lord and implored His help, urges all pres- 
ent to pray for those, whom he is to make clerics. 

2. Whilst the first verses of the Psalm xv, Conserva me, 
are being sung, the candidates, vested in cassock, ap- 
proach the altar. The Bishop cuts from each one's head 
five locks of hair, in the form of a cross, saying together 
with the candidate: ^^Dominus pars haereditatis meae 
. . . .;" in order to consecrate him to the service of 

1. Cfr. MiGNE p. L. : S. Leonis Liber Sacramentorum, t. 55, col. 113> 
116 ; Sacramentarium gelasianum, t. 74, col. 1069-1075 ; Missale Fran- 
corum, (Vlth century) t. 72, col. 318-325 ; S. Gregorii lAher Sacramen- 
torum, t. 78, col. 218-224 ; Ordines romani viii et ix, t. 78, col. 999-1008. 
Concerning all questions connected with Canon-Law, consult S. Mant^ De 
Sacra Ordinatione, and Gasparri, De Sacra Ordinatione. 

2. Cfr. n. 58, towards the end. 



MINOR ORDERS. — SUBDEACONSHIP. 183 

God. This part of the ceremony is completed by an ora- 
tion, and the singing of the Psalm xxiii, Domini est terra, 
which proclaims the royal dignity of the cleric. 

The imposition of the surplice, prepared by an oration, 
is performed with the formula Induat te Dominus novum 
hominem, etc. 

3. A final oration is destined to render fruitful the 
grace implored. 

The Bishop closes the ceremony by an admonition to 
the new clerics. 

MINOR ORDERS. 

174. For the reception of each of these Orders, the can- 
didate, called by the Archdeacon, comes and kneels before 
the Bishop. 

1. The Prelate, in an admonition, exposes to the ordi- 
nand the nature of the Order he is about to receive, the 
duties it imposes, and the virtues it requires. He exhorts 
him to be faithful. 

2. The Order is then conferred by the presentation of the 
instruments, accompanied by a formula : 

The Porter touches the keys of the church, and, under 
the supervision of the Archdeacon, exercises his duties, 
bv opening and closing one of the doors, and by ringing 
the bell ; 

The Lector touches the Book of Lessons, and the Ex- 
orcist that of Exorcisms ; 

The Acolyte touches simultaneously an unlighted candle 
and a candlestick, and an empty cruet with the basin on 
which it is placed. 

3. Finally, the Bishop urges those present to unite 
with him, in imploring the grace of ordination, and, by 
an oration, entreats God to grant that grace.^ 

1. At the close of the conferring of the Order of Acolyte, there are three 
orations, the second, as well as that of the Order of Porter, is borrowed 
from the Missale Francorum (Vlth century), the third, as well as the 
oration closing the conferring of the three other Orders, is called Bene- 
dictio by the Sacramentary of St. Gregory. Migne^ P. L. ; Missale Fran- 
corum, t. 72, col. 318 ; S. Gregorii^ Li'ber Sacramentorxim, t. 78, col. 219. 



184 SYNTHETICAL MANUAL OF LITURGY. 

SUBDEACONSHIP. 

175. Before proceeding to the conferring of Subdeacon- 
ship, the Bishop gives an advice of great import. 

The candidates standing listen to this intimation of 
the obligation which they are about to assume — to pre- 
serve celibacy^ and consecrate themselves to the service of 
the Church : ^^If you wish to persevere in your holy reso- 
lution, in the name of the Lord, come hither !" 

They step forward, and, after them, those who are to 
be ordained deacons and priests. 

All prostrate themselves, and, as on all great occasions, 
the Litany of the Saints is chanted, the Prelate adding : 

Ut hos electos Hh henedicere digneris. 

Ut hos electos ^ henedicere et Hh sanctificare digneris. 

Ut hos electos Hh ienedicere^ Hh sanctificare^ et Hh conse- 
crare digneris. 

After this, the ordination of the Subdeacon is per- 
formed. It includes: 

1. An admonition to the candidate. 

2. The presentation of the chalice and paten (both 
empty), 

3. An exhortation to those present, and a prayer to 
God, earnestly imploring the gifts of the Holy Ghost. 

In addition to these ceremonies, analogous to those of 
the conferring of Minor Orders, take place the imposition 
of the amice, of the maniple, and of the tunic. 

The Subdeacon is now ready for singing the Epistle. 
The Bishop gives him the book to touch in which the 
Epistles are contained. 

DEACONSHIP. 

176. We now reach those Orders, which are unani- 
mously considered an integrant part of the Sacrament. 

1. Here we meet with a new rite, of impressive solem- 
nity — the presentation of the candidates to the Prelate 
by the Archdeacon, in the name of the Church; the hum- 
ble assurance he gives of their worthiness, and the 



DEACONSHIP. 185 

notice given to the people of the choice of the Bishop, 
with a view to procuring their assent. 

Then, as in preceding Orders, the Bishop gives notice 
to the candidates of the functions, duties and virtues of a 
Deacon. 

After this, should come the conferring of the Order, 
followed by an exhortation to prayer, addressed to the 
people, and by the invocation^ of the Holy Ghost. But 
here, the consecration is nothing else than the conferring 
of the Holy Ghost by the laying on of hands, ad rohur; 
however, the presentation of the Book of Gospels is of 
too great importance not to be followed by a new invo- 
cation.^ Hence resulted a dissociation and a transposi- 
tion of the elements of the Ordination.^ 

2. This is the reason why the Bishop, after the admoni- 
tion to the candidates, addresses two exhortations to the 
people : Commune votum/ and Oremus^ fratres carissimL 

The Consecratory Preface^ follows. It is interrupted 
in the middle by the imposition of the Bishop's right hand 
on the candidates head, accompanied by the form Accipe 
Spiritum sanctum ad robur^ etc., a rite which formerly 
did not take place. 

This Preface, in which, from Emitte, the Prelate ex- 
tends his right hand over the candidates, confers the 
Holy Ghost upon them. 

1. It would be a sort of invocation, say epiclesis, after the consecra- 
tion. 

2. At the conferring of Subdeaconship, no prayer follows the presenta- 
tion of the book of Epistles. 

3. A comparison of the Missale Francorum and of St. Gregory's Sacra- 
mentary with our Pontifical makes these changes conspicuous. 

4. The Mozarabic Liher Ordinum adds, instead of spirituali conversa- 
tione, etc., atque inter vernantia sacri altaris lilia spiritali cum tenedic- 
tione praefulgenteSj etc. (Mon. Eccl. liturg. t. v, LiJ)er Ordinum, col. 49.) 
The form Commune votum, in St. Gregory's Sacramentary, comes after 
consecration, and bears as its title Ad complendum. It is the epiclesis 
alluded to in note 1 preceding page. See Migne, P. L. t. 74, col. 1072. 

5. Formerly it was not a Preface ; the Missale Francorum calls it con- 
secratio. St. Gregory's Sacramentary gives this rubric : Non dicitur ^Vere 
dignum* in consecratione. The use of the Consecratory Preface has pre- 
vailed. 



186 SYNTHETICAL MANUAL OF LITURGY. 

The new Deacon is then vested with the stole and the 
dalmatic, and receives the Book of Gospels* 

3. By the oration Eooaudi, — which was formerly/ as 
it now is in the Ordination to the priesthood,^ united 
with Oremus fratres carissimi — and by the Oration Do- 
mine Sancte, new petitions are addressed to God in order 
to insure the sanctity of the Deacon. 

PRIESTHOOD. 

177. All the preceding Orders are conferred at general 
Ordinations, during Mass, between the Kyrie^ and the 
Gradual, The priesthood is conferred before the last verse 
preceding the Gospel. 

1. The Archdeacon presents the candidates to the 
Bishop, who, after giving his assent, addresses an elo- 
quent admonition to the people, in order to obtain their 
consent, and gives the candidates an instruction on the 
functions, duties and virtues of a Priest. 

2. Here takes place the silent imposition of hands first 
of the Bishop, then of all the priests present, on the head 
of each candidate. Then, whilst all hold their right hand 
extended over the candidates, the Bishop says: Oremus^ 
fratres carissimi. This is an exhortation to prayer, im- 
mediately followed by an Oration, Ewaudi nos, quaesu- 
mus^ 

A magnificent Preface is then said, called Consecratio 
by the Missale Francorum and the Sacramentaries of St. 
Gelasius and St. Gregory. 

The crossing of the stole over the breast, and the impo- 

1. Cfr. St. Gregory's Sacramentary, P. L.tome 78, col. 221. 

2. See the following, — Priesthood. 

3. Tonsure — which is not an Order — is conferred after the Introit, if 
the Mass of the day has no lesson before the Epistle. However, on Holy 
Saturday, when there is no Introit, Tonsure is conferred after the Kyrie 
at the end of the Litany. 

4. In the Ordination to Deaconship this oration is postponed until after 
the presentation of the Gospel-Book. The Missale Francorum and the 
Gelasian Sacramentary (P. L. t. 74, col. 1070) call this oration oratio ad 
preshyteros ordinandos. 



PRIESTHOOD. 187 

sition of the chasuble, still folded, on the shoulders of 
the candidate takes place between the Preface and the 
ancient and so suggestive oration Detis smictiflcationnm 
omnium auctor. 

3. To that priestly consecration an epiclesis^ is neces- 
sary, as at the Mass, in order to confirm it in some way, 
as Pentecost was the confirmation of the Apostleship. 

All kneeling down, the Bishop intones the Veni Creator^ 
and, whilst the choir chants the stanzas, he anoints the 
hands of the new priests with the Oil of catechumens, 
making first the unction in the form of a cross, and then 
anointing the whole palm. 

Then takes place the presentation of the chalice and 
paten, the former containing wine with a little water, the 
latter a host. 

Whilst these ceremonies are being performed, the 
Bishop pronounces very expressive formulae. 

Henceforth, the new priests are empowered to concele- 
brate with the Bishop. 

4. After the Communion and the Kesponse lam non 
dicam vos servos, the newly ordained priests, standing, 
recite their profession of faith, the Apostles' Creed. 
This is, as it were, a preparation for a new imposition of 
hands, which they receive kneeling, and by which is con- 
ferred upon them the power of forgiving sins. The Bishop 
then unfolds their chasubles, receives their promise of 
obedience, recommends to them not to offer the Divine 
Sacrifice before having carefully learned the ceremonies, 
and imparts to them a special blessing, which, together 
with the Postcommunion. is destined to render fruitful 
the graces received. 

After the pontifical blessing, the Bishop imposes upon 

1. In the Missale Francorum and in the Gelasian Sacramentary, this 
epiclesis — an oration entitled Consummatio prestyteri — took place before the 
prayer Deus sanctiflcationum called 'benedictio. This oration, (Consum- 
matio), which is not found in St. Gregory's Sacramentary, is replaced by 
the miction which we believe a more expressive equivalent. In the Missale 
Francorum there are both the oration and the unction. 



188 SYNTHETICAL MANUAL OF LITURGY. 

each of the newly ordained a "penance/^ and recites the 
last Gospel as usual. 

EPISCOPATE. 

178. An episcopal consecration requires the presence 
of a Consecrating Bishop and of two assisting Bishops. 

1. Prelude and preparation. — The senior of the two 
Assistants presents the Bishop-elect, asking that the 
episcopal hurden be imposed upon him. 

After the Apostolic letter has been read, the candidate, 
vested in alb, stole crossed, and cope, recites kneeling a 
formula of oath. 

He then sits down, and answers the questions of an 
examination about his firm purpose of practicing epis- 
copal virtues, and the faith he professes. 

After this, both, Consecrator and Elect, begin the cele- 
bration of Mass at the foot of the main altar. After the 
confession has been made, the Consecrator ascends the 
altar, while the Elect goes to an altar prepared for him, 
on the Epistle side. There, he takes oflf the cope, puts on 
the pectoral cross, imc7^osses his stole, and puts on the 
tunic, the dalmatic, the chasuble and the maniple. He 
then goes to the middle of his altar and continues the 
Mass, saying the same prayers, and making the same ges- 
tures, as the Consecrator. 

After the versicle of the Gradual, the Elect comes be- 
fore the Consecrator, and both sit down, as well as their 
Assistants. 

The Consecrator, in an admonition, reminds the Elect 
of the episcopal functions, and addresses to those present 
an exhortation to prayer. 

The candidate prostrates himself, and the Litany of the 
Saints is chanted. At the end, the Consecrator gives the 
candidate the triple blessing: TJt hunc praesentem elec- 
tum "i" benedicere . . . . Hh sanctificare . . • ^ 
consecrare digneris, 

2. Consecration and Sanctification. — The Consecra- 
tor, standing, opens the Gospel-Book, and places it in 



EPISCOPATE. 189 

such a way that the leaves touch the back of the head and 
shoulders of the candidate kneeling before him. A cleric 
is appointed to hold the book in that position throughout 
the ceremony. 

Then, the Oonsecrator and the two Assistants impose 
their hands on the Candidate. This rite is followed by 
a blessing and a consecratory Preface. 

The rite of anointing the Candidate's head with the 
Holy Chrism interrupts the Preface, the choir singing the 
Veni Creator^ and the Consecrator pronouncing the cor- 
responding formula. 

The unction is the efficacious sign of the Sanctification 
accomplished by the Holy Spirit, as is forcibly expressed 
in the later part of the Preface. 

After the Preface, the consecration is completed by the 
unction of the Candidate's hands with the Holy Chrism. 

The presentation of the crosier and of the episcopal 
ring (both blessed) symbolizes the spiritual marriage of 
the Bishop with his Church, and his authority over her. 

iVfter this, the Consecrator, taking the Gospel-Book 
from the shoulders of the Elect, presents it to him, in- 
trusting to him the charge of preaching the Gospel. 

The Holy Chrism is then washed oflf the head and hands 
of the Elect, and the Mass continues, the new Bishop be- 
ing at his altar, until the Oflfertory. 

At this moment, he offers to his Consecrator two lighted 
candles, two loaves, one gilded, the other silvered, and 
two casks of wine similarly painted. 

He then pursues the concelehration of Mass, at his 
altar, saying the same words, and performing the same 
ceremonies, as the Consecrator, who is at the main altar. 
But chalice and host are put only before the Consecrator. 

The Consecrator communicates with only one half of 
the Host, and leaves in the chalice a part of the Precious 
Blood. The new Bishop receives from the Consecrator 
the other half of the Host, and the part of the Precious 
Blood left in the chalice. 

After having given the solemn blessing, the Consecrator 



190 SYNTHETICAL MANUAL OF LITURGY. 

blesses the mitre and imposes it on the head of the new 
Bishop, blesses the gloves and puts them on the new 
Bishop's hands; and finally enthrones him. The new 
Bishop, holding his crosier, goes then through the church, 
imparting his blessing to the people, whilst the Te Deum 
is chanted. The hymn is followed by an Antiphon, and 
by an Oration, sung by the Consecrator. 

The new Bishop gives then his solemn blessing, and, 
three times, salutes his Consecrator: Ad multos annos! 

The last Gospel completes the Ceremony. 

MATRIMONY. 

179. This Sacrament would be invalid if a diriment 
impediment existed, and illicit, that is sinful, if there 
were a prohibiting impediment. 

1. A priest, who receives notice that a marriage is about 
to be contracted, should, first of all, make sure that there 
is no impediment. 

Much traveling and the changes of domicile^ so frequent 
in our days, divorce, authorized by civil Laws, though 
forbidden by the Law of God, the great number of relig- 
ious sects in this country, etc., should render priests all 
the more careful about this matter. 

The publication of the banns is to be made in the 
parishes of both parties on three consecutive Sundays or 
festivals of obligation, unless a dispensation is obtained 
from the Ordinary. The publication made is valid for 
two months. 

The pastor must take care that the parties, about to 
contract marriage, are well instructed in the Christian 
doctrine, and that they go to confession before the Cere- 
mony. 

The Nuptial blessing is not given in ^^prohibited 
times,"^ or at the second marriage of a widow, unless 
she has not received the blessing at her first marriage. 
Mixed marriages are not to be celebrated In the church. 

1. Cfr. n. 79. 



CONSECRATIONS AND BENEDICTIONS. 191 

For this case, diocesan regulations are to be carefully 
observed. 

The ceremonies of the Sacrament of Matrimony are 
as follows : 

The priest is vested in surplice and white stole. A 
clerk precedes him, carrying the Holy Water vessel. 

The parties kneel in front of the altar, the bride being 
on the left side. After ascertaining their faith, and their 
freedom from any impediment, the priest addresses to 
them an instructive and pious exhortation. 

This marks the end of the preparation. 

2. The priest then, in presence of witnesses, asks the 
mutual consent of the parties, and, after it has been 
expressed, he directs them to join their right hands, and 
blesses them, saying: Ego coniungo vos in matrimonium 
in nomine Patris Hh et Filii^ et Spiritus Saneti. Amen. 

After this, the priest blesses the nuptial ring, which 
the bridegroom puts on the fourth finger of the bride's 
left hand. 

The Nuptial Mass is then celebrated, during which 
two blessings are imparted to the bride, one after the 
Pater, the other before the priest blesses the people. The 
celebrant recites these prayers at the altar, turned to- 
wards the parties. 

These prayers may be regarded as the invocation. 

Finally, the record of the marriage is drawn up, and 
signed by the parties, the witnesses, and the priest.^ 

CONSECRATIONS AND BENEDICTIONS. 

General Remarks. — Persons. — Things. 

180. General remarks. — The Sacraments confer grace 
ex opere operato. Such is not the case with the rites of 
Sacramentalsy Consecrations and benedictions. Graces 
are here obtained in virtue of the prayers of the Church, 
either for the benefit of persons blessed or consecrated, 

1. On the origin of the ceremonies of Christian marriage, see Mgr. 
Duchesne's Christian Worship, ch. xiv, pages 428 and fol. 



192 SYNTHETICAL MANUAL OF LITURGY. 

or for the benefit of all Christians, who make pious use of 
blessed or consecrated things. 

As has been said, these functions, particularly the most 
important, are often in close relation to the celebration 
of the Holy Sacrifice.^ 

181. Persons blessed or consecrated. — Ceremonies of 
Benedictions and Consecrations of persons are generally 
much like those of Ordinations. 

Among those contained in the Pontifical^ let us men- 
tion: 

The benediction of an Abbot; 

The benediction of an Abbess; 

The consecration of Virgins, a touching ceremony, in 
which is to be remarked a magnificent Preface on Vir- 
ginity f 

The consecration of a King; 

The benediction of a Queen. 

The Ritual contains the blessing of a woman after 
childbirth, of children, of pilgrims, etc. 

182. Things blessed every year. — Certain solemn 
blessings of objects take place every year. 

In that of Candles, on the 2d of February, the feast of 
the Purification, or Candlemas^ we find a series of ora- 
tions, invoking benediction and consecration upon the 
candles. These orations implore the light from on high, 
on those who are to carry or make use of these candles. 

Like to this is the blessing of Ashes, on the first day of 
Lent. Orations invoke the spirit of penance upon those 
who are to receive on their heads these ashes, a symbol of 
humility and death to sin. 

The blessing of Palms, on the Sunday of Holy Week, 
follows nearly the same plan as does the Mass. The 
part of the Mass considered as the preparation of the 
heart, is here represented by an antiphon, followed by an 
oration. For the instruction of the people, a Prophecy is 

1. Gfr. n. 143. 

2. This Preface is found in the Leonian Sacramentary. Migne, P. L. t. 
55, col. 129. 



CONSECRATIONS AND BENEDICTIONS. 193 

read, followed by a Response, and the Gospel narrative 
of the solemn entry of our Lord into Jerusalem. 

An oration takes the place of the ohlation, 

A Preface introduces the Sanctus, and the Blessing of 
the Palms. 

Finally, an oration solicits the vivifying grace of remov- 
ing the ^^scandal stone, so that our actions may flourish 
with branches of righteousness, and that we may be 
worthy to follow Christ's steps." 

The Blessing of the Holy Oils is performed by the 
Bishop during the Pontifical Mass on Holy Thursday. 
(O/r. in the following part: Eoly Thursday) . 

183. Occasional blessings. — We have already spoken 
of most of these blessings in the course of this manual : 

Blessing of the Water , n. 20, note 2; of a Churchy n. 
18; of BellSy n. 16; of a Cemetery ^ n. 136; of Sacred Test- 
mentSy n. 43; of Sacred Vessels^ n. 36; of Altar cloths^ n. 
38-39; etc. 

The Eitual and the Pontifical contain a great number 
of them, full of symbolism, and fruitful in graces. By 
simply reading them, one may realize both their beauty 
and their meaning. 



PART THIRD. 

LITURGICAL YEAR' 

Cycle of the Festivals of our Lord. — Marial Cycle. — Sanctoral. 

CHAPTER I. 

Cycle of the Festivals of Our Lord, 
or 'Proper of the Time/ 

Period connected with Christmas. — Period connected with Easter. 
Other Feasts of our Lord. 

PERIOD CONNECTED WITH CHRISTMAS. 

184. Of the two central feasts, Christinas is chronolog- 
ically the first. It is fixed on the 25th day of December. 

The mystery, prepared during Advent, is accomplished 
on the feast days, and its grace is confirmed during the 
period following the Epiphany, 

I. Preparation. — Advent.^ 

1. Duration. — Advent is a time of preparation for 
Christmas. The first day of Advent marks the beginning 
of the Liturgical Year. The word '^Advenf^ means ^^com- 
ing/' It prepares souls for the coming of our Lord, Ad- 
ventus Domini, 

This appellation was first applied to Christmas, and 
afterwards to the weeks preceding it. These weeks are 

1. See Part 1, Calendar, n. 55 ; Part II, Offices, n. 101. 

2. Dom MARTfiNE^ De ant. Monach, rit. Book III, ch. 1. 



PERIOD CONNECTED WITH CHRISTMAS. 195 

six in number (40 days) in the Ambrosian rite, beginning 
on St. Martin's Day. 

In other places, there were only two weeks. Up to the 
seventh century, we find no mention of its being observed 
in Rome; after this and until the pontificate of Nicholas I 
(858-867), Advent lasted five weeks, but was reduced to 
four under this Pontiff. 

In the fifth century, Advent was observed in the Gallic 
Church^ from St. Martin's Day to Christmas, which, with- 
out counting the Sundays, comprises forty days, the same 
as Lent. This was the uniform practice of the Latin 
Church. 

2. Penance. — Advent is a season of penance. In the 
East, from the earliest times, it was observed with absti- 
nence and fast. In the West, the discipline was not the 
same for all places ; in some churches, abstinence only was 
observed ; in others, fast was added. 

These differences have been preserved to this day. In 
Eome, fast is kept on Fridays and Saturdays of Lent. In 
Ireland, England, United States, etc., fast is generally 
commanded on Friday. In France, Belgium, Spain, no 
fast is prescribed. 

With the exception of the third Sunday (Gaudete) , on 
which rose-colored vestments are used, and the organ is 
played, the Church uses, as a sign of penance, purple vest- 
ments, the organ is not played, and the altars are not 
decorated with flowers. The deacon and the subdeacon 
do not put on their dalmatic and tunic, which are symbols 
of spiritual joy. For the same reason, the Gloria in ex- 
celsis is not said at Mass, nor the Te Deum at the Oflice. 
However in the Sunday's Mass,AZZeZta'a is sung, to express 
the hope of the approaching coming of Christ in the flesh. 

The first Sunday is a Sunday of first class; the others 
of second class ; all the Ferials are privileged, and at least 
a commemoration is made of them at Vespers, Lauds and 
Mass. 

1. Council of Macon (581) Can.\^ 



196 SYNTHETICAL MANUAL OP LITURGY. 

3. Prayer. — To penance, prayer is added ; the Breviary 
and the Missal should be studied in detail from that point 
of view. Attention is concentrated on Christmas ; the four 
weeks of Advent symbolize the centuries of expectation of 
the Redeemer. The suffrages are not said, because they 
properly belong to the New Covenant. The verse of the 
Brief Response at Prime is Qui venturus es in mundum 
(Thou That art about to come into the world). The anti- 
phon Alma Redemptoris Mater closes the OflSce. Remark- 
able Responses, especially the first, Stans a longe, strik- 
ingly express the ardent sighs of the holy Patriarchs and 
Prophets. 

Each Sunday has its proper Office, and, for each day, 
there are special antiphons at the Benedictus and the 
Magnificat, The touching versicle. Borate coeli desuper, 
repeatedly recalls the hope of the Redeemer's near ap- 
proach, and the versicle. Vox clamantis in deserto, re- 
minds us of the holy Precursor, whose remembrance con- 
veys the idea of penance. 

4. The Antiphons O are especially remarkable. Since 
the reform of the Office, by Pius V, they are seven in num- 
ber, one for each of the seven days preceding Christmas. 
They start on December 17.^ From this day, all votive 
offices cease to be recited, and every Octave is to be inter- 
rupted. 

Formerly, there were eight antiphons O^ ; and even nine 

1. On the 18th, several Churches formerly celebrated the feast of the 
Annunciation. The Roman Church replaced it by the feast of Expectatia 
partus. In the Mozarabic rite two feasts of the Annunciation were cele- 
brated : one on March 25, the other on December 18. The latter was 
called *'Sancta Maria de la 0/' not because of the Antiphons O, but be- 
cause, at the end of the oflSce, clerics and people bui-sr Into an exclama- 
tive "O" significant of the desire for the coming of the Saviour. Cfr. MiS" 
sale Mozarabicum (note of Lesley S. J.) in Migne, P. L. t. 85, col. 170. 

2. In St. Gregory's Responsorial, these antiphons are said to be chanted 
at the Benedictus of Lauds. They were repeated after each verse, begin- 
ning with In sanctitate. They were recited from St. Nicholas' Day to the 
feast of St. Lucy, the occurring Sunday being excepted. Tommasi^ t. iv, 
p. 27. The MS. of St. Gall contains twelve antiphons. Tommasi^ t. iv^ 
p. 182. 



PERIOD CONNECTED WITH CHRISTMAS. 197 

were said in the Parisian rite, up to the seventeenth cen- 
tury. 

Nowadays, the Antiphon O is doubled, that is, said, or 
chanted, in full before and after the Magnificat^ even 
though the oflQce is ferial. When only a commemoration 
of the Ferial is made, the antiphon is said but once. 

During the eight days preceding Christmas, there are 
also special antiphons for the psalms of Lauds. These 
antiphons are to be used for Little Hours. Two special anti- 
phons for the Benedictus are given: one on St. Thomas' 
Day, the other for the day before the Vigil of Christmas. 

5. The Vigil of Christmas is privileged. Its office is 
double after Matins. On this day, fast is obligatory, 
unless it coincides with the fourth Sunday of Advent. At 
Prime, the reading of the Martyrology is made with special 
solemnity. This day is the one to which all dates tend, the 
chronology adopted being that of the Septuagint. Those 
in choir kneel from the words In Bethleem, to the words 
secundum carnem. 

II. Festivals of Christmas Time. 

185. Christmas. — 1. Since the third century, the feast 
of Christmas has been observed on the 25th day of 
December. This festival, which was originally peculiar 
to the Latin Church, was not observed in the East before 
the last years of the fourth century. The day of. the cele- 
bration in the East was not the same in all places; how- 
ever, it was generally on the 10th or the 6th of January.^ 

Finally, the date adopted by Rome, (December 25), 
became universal. 

Some authors point out, as the origin of the adoption 
of this date, a mystical adaptation of the civil calendar of 
Eome, which assigned the 25th of December for the festival 
of the Natalis Invicti. Invictus was the sun, "whose birth 
coincides with the winter solstice, that is the 25th of De- 
cember, according to the Roman calendar."^ 

1. Gfr. Mgr. Duchesne^ Christian Worship, ch. viii, p. 257 et seq. 

2. Mgr. Duchesne, loc. cit., p. 261. 



198 SYNTHETICAL MANUAL OF LITURGY. 

Some have seen here a correlation of this date and of the 
25th of March, the day to which the Passion of our Lord 
and the Jewish Passover were assigned by ancient Fathers, 
a date mystically referred to the spring equinox, which, 
in the official calendar of the time, fell on the 25th of 
March ; the spring equinox being taken as a smybol of the 
universal revival of Nature, the feast of the Annunciation 
was also assigned to that day, and the Nativity of our 
Lord, exactly nine months later. 

The Orientals reckoning the equinox on the 24th of 
March, the full moon took place on the 6th of April (14 
days later). Consequently, they assigned to this day the 
observation of Easter, and of the Annunciation. Christ- 
mas took place nine months after the Annunciation, that 
is, on the 6th of January. 

2. At the Office of Christmas, ichite vestments are used ; 
the Lessons of Isaias are read without a title; the Re- 
sponses glorify the Holy Infant and His Blessed Mother, 
giving expression, as it were, to the sentiments of the 
Angels and the shepherds. 

Alleluia is repeatedly said at the third Nocturn, which 
symbolizes the Law of Grace. 

3. The three Masses of the day honor the threefold 
Nativity of the Word : His eternal generation in Heaven ; 
His nativity in time, according to human nature ; and His 
spiritual birth, by grace, in the souls of the just. 

When the feast falls on Friday, abstinence is not to be 
observed. 

186. The Octave of Christinas is extraordinary. 

1. Feasts of Saints are celebrated during this Octave. 
So, the birth of the Saints to everlasting life is united to 
the birth of the Saviour to terrestrial life. 

These feasts are the following : 

(From the fourth century) St. Stephen, probably the 
first feast celebrated ; 

St. John; 

The Holy Innocents (from the fifth century) ; these 



PERIOD CONNECTED WITH CHRISTMAS. 199 

three feasts being doubles of second class with an Octave ; 

St. Thomas of Canterbury (double) ; 

St. Sylvester, the Pope under whom the Church won 
the victory over Paganism (double). 

2. Vespers, as far as the capiUilum. are those of the 
Nativity. 

As a rule, the oifice of the Sunday is celebrated on 
December 30. 

But, when the 30th is a Saturday, the office to be said is 
the one ^Within the Octave of the Nativity.' 

3. Te Deum is not said at the office of the Holy Inno- 
cents, for, as they died before the Saviour, their entry into 
the heavenly kingdom was delayed. Moreover, all signs of 
joy are suppressed, out of regard for the sorrow of their 
mothers. ^^A voice in Eama was heard, lamentation and 
great mourning: Rachel bewailing her children, and 
would not be comforted, because they are not.-'^ Hence 
the vestments are purple. Gloria in excelsis is not said, and 
a Tract is sung, instead of Alleluia. 

But, on the day of the Octave, which commemorates the 
joy of eternity, and even on the day of the feast, when it 
falls on Sunday, red vestments are used, Te Deum is said 
at the Office, as well as Gloria and Alleluia at Mass. 

187. Circumcision. — The Office of this day is almost 
entirely in honor of the Blessed Virgin. The Matins of 
this day is the one which was formerly said at Rome on 
Christmas night; nine Psalms, nine Lessons and the Te 
Deum : the Domine lahia mea, and the Invitatory being- 
omitted. After this, the midnight Mass was celebrated. 
After the Mass, our present Christmas Office was said, 
with its Invitatory — Christus natus est nohis — and Lauds, 
followed by the Mass at day-break. 

Consequent upon the decrees of the Councils of Nicsea 
(325) and Chalcedon (451), the antiphons of Lauds were 
composed. 

The three days following the Octave of Christmas, 
are the Octave-days of St. Stephen, of St. John, and of the 

1. Matt, ii, 18. 



200 SYNTHETICAL MANUAL OF LITURGY. 

Holy Innocents. The day after is the Vigil of the Epi- 
phany, on which fast is not observed. 

188. Epiphany.^ — This is the feast of the Manifestation 
of the Saviour to the Magi, who came and adored Him f to 
the Jews, by the Baptism which St. John the Baptist con- 
ferred upon Him, whilst the voice of the Father and the 
dove, the symbol of the Holy Ghost, proclaimed His mis- 
sion;^ and to His Apostles, by His first miracle, at the 
wedding of Cana, in Galilee.* 

The Antiphon of Magnificat, Tribus miracuUs, at Second 
Vespers, reminds us of this threefold object. 

However, the adoration of Jesus by the Magi remains 
the principal object of the feast. The Gospel of the Bap- 
tism of our Lord is said at the Mass of the Octave, and 
that of the miracle of Cana, on the Sunday following the 
Octave. 

Matins, on the day of the feast only, has preserved the 
antique form. Nothing is said before the antiphon of the 
first Psalm, except Pater, Ave, Credo. It is doubtless the 
presence in the third Nocturn of the Psalm Venite exul- 
temus, with the repetition of the antiphon after each verse, 
that prevented the reformers of the Breviary from apply- 
ing to this office the innovation of the invitatory and 
hymn.^ 

In the churches where a Chapter is constituted, the pub- 
lication of the movable feasts is chanted after the Gospel.^ 

The hymn of Vespers is the sequel of the hymn chanted 
at Lauds of Christmas, A solis ortus cardineJ 

1. GrancolaSj Traite de la messe et de Voffice, pp. 418-436. 

2. Matt. II, 1-12. 

3. Matt, iii, 13-17 ; Mark i, 9-11 ; Luke iii, 21-22. 

4. John ii, 1-11. 

5. GraxcolaSj op. cit., p. 450. 

6. Cfr. Roman Pontifical, beginning of the second part. 

7. The author of that hymn is Prudentius (Vth century). Formerly 
the first letter of each stanza was arranged according to alphabetical 
order. This order has been changed, Hosiis Herodes impie having been re- 
placed by Crudelis Herodes, Deum. . . . 



PERIOD CONNECTED WITH CHRISTMAS. 201 

The Octave of the Epiphany is privileged. It has 
preserved the solemnity, with which it was celebrated, 
when this feast was combined with Christmas. 

III. Time After the Epiphany. 

189. The period^ which follows the Epiphany ends on 
Septuagesima Sunday. It is intended to honor the hidden 
life of our Lord at Nazareth. At the office of the season, 
the clergy wear green vestments.^ 

On the second Sunday, the feast of the Holy Name of 
Jesus is celebrated, and, on the 23d of January, that of 
the Espousals of the Blessed Virgin and St. Joseph. 
In some dioceses, the feast of the Holy Family is ob- 
served on the third Sunday. 

On the 2d of February, we meet with a feast of the 
Blessed Virgin and of her Divine Son : 

The Purification of Mary and the Presentation of the 
Infant Jesus in the temple of Jerusalem. Both offer to us 
striking lessons of obedience and humility. 

Forty days after the birth of her son, the Jewish 
mother had to offer a sacrifice of purification ; the Virgin- 
Mother could not be bound by that law, yet she submitted 
herself to it with humility. On the same day, the first- 
born son of Jewish parents was presented to God, and 
redeemed by an offering. For Jesus, though His sacrifice 
was accepted, the offering of the poor, "a pair of turtle 
doves,'^^ was made. 

This feast is celebrated forty days after Christmas. 
Candles^ are solemnly blessed on this day, as if to com- 
memorate the prophecy of Simeon, proclaiming Jesus "a 
Light to the revelation of the Gentiles.''^ The blessing of 
the candles has caused that feast to be called by the people 
^'Candlemas/^ The Procession^ at which all carry their 

1. Cfr. n. 102. 

2. 0/r. n. 43. 

3. Luke ii, 24. 

4. Cfr. n. 182. 

5. Luke ii, 32. 



202 SYNTHETICAL MANUAL OF LITURGY. 

candles lighted, represents the march of mankind to 
eternity, under the guidance of its Head, the One who 
said of Himself, '^I am the light." 

All those present should hold their candles lighted, 
whilst the Gospel is being chanted, and, from the Sanctus^ 
until after the Communion. 

On this day, the Antiphon Alma Redemptoris gives 
place to Ave Regina coelorum^ which is said henceforth 
until Holy Thursday. 

Annunciation. — This feast, which was raised to the 
rite of a double of first class by Pope Leo XIII (May 27, 
1895), is celebrated on the 25th of March, and connected 
with the following Christmas, nine months later. 

It is celebrated in memory of the message brought to 
Mary by the angel; of the consent of Mary; and of the 
Incarnation of the Word. 

Three times every day, the recitation of the Angelus 
commemorates this event, and makes us partakers of its 
special graces. During the Paschal season, the Angelus 
is replaced by Regina coeli,^ 

When the 25th of March falls during Holy Week, the 
celebration of the Annunciation is transferred to the first 
Monday after the Octave of Easter. 

PERIOD CONNECTED WITH EASTER. 

This period, of which we have already spoken, when 
treating of the calendar and of the Breviary,,^ comprises 
the preparation^ Holy Week, Paschal time, and the weeks 
after Pentecost. 

I. Preparation. 

190. Septuagesima. — The preparation by penance 
and prayer, begins nine weeks before Easter. 

The Sundays of Septuagesima, Sexagesima and Quinqu- 
agesima introduce it. They are Sundays of second class.^ 

1. Cfr., in the first part, Bells, n. 16. 

2. Cfr. n. 56 and n. 103. 

3. Cfr. n. 110, note — 



PERIOD CONNECTED WITH EASTER. 203 

On the Saturday, the eve of Septuagesima Sunday, two 
AllehiiaSy added to the Benedicamiis Domino of Vespers, 
mark the complete suppression of that joyful praise, 
which will be resumed, to celebrate the resurrection of 
Christ, on the eve of Easter. After Vespers of Saturday 
before Septuagesima, Alleluia is replaced by Laus tiM, 
Domine^ Rex aeternae gloriae, at the close of the preamble, 
Deiis in adiutorium. At Mass, the Tract is substituted 
for the Alleluia, 

At the Offices of the Season, there is no Gloria in ex- 
celsis at Mass, nor Te Deum at Matins. The color of the 
vestments is purple. 

However, the organ is played, the altar is decorated 
with flowers, the deacon and the subdeacon vest in dal- 
matic and tunic, and fast is not observed. 

The three beautiful Introits — "Circumdererunt me/^ 
^^Exsiirge, quare oddormis/^ and ^^Esto mihi/^ express 
the trials and the confidence of the Church. 

191. Lent. — A fast is observed during forty days, in 
memory of the fast of our Lord ; and, in order to make up 
for Sundays in which the fast is not observed, this fast 
begins on Wednesday in the seventh week before Easter, 
On this day, the Church places upon the head of her chil- 
dren ashes, solemnly blessed, as a symbol of penance, and 
a reminder of death: ^^Remember, man, that thou art 
dust, and unto dust thou shalt return.''^ 

Together with the fast, begins the series of stations^ to 
the basilicas and churches of Rome; each Ferial has a 

1. Cfr. n. 182. 

2. "If we open our Missals anywhere in the 'Proper' for Lent, we shall 
find that not only the Sunday, but also each 'feria,' i. e. week-day, has a 
special Mass appointed for it, and, moreover, that at the head of each of 
these Masses stands an indication in some such form as this — Statio ad 
S. Gaeciliam, or Statio ad S. Paulum, etc. Probably it is hardly needful 
to explain that this last feature calls attention to the liturgical 'station,* 
in other words, it names the particular church in Rome to which, in 
former times, the Pope on that day went to celebrate Mass with some 
degree of solemnity." H. Thurston S. J., Lent and Holy Week, ch. iv, p. 
150, Roman Stations. See also Mgr. Duchesne^ Christian Worship, ch. 
viii. The Christian Festivals. 



204 SYNTHETICAL MANUAL OF LITURGY. 

special Mass, the Gospel of which is read at the end of the 
Mass when a feast, occurring on the same day, prevents 
the Mass of the Ferial from being celebrated, the homily 
on the same Gospel serving as the ninth lesson at Matins. 
This regulation holds during the entire Lent. 

However, it is only from the Saturday in Quinquage- 
sima week, that Vespers are said in the forenoon. They 
have been anticipated together with the only meal 
(coena), which they preceded.^ 

This rule, which is to be followed until Holy Satur- 
day inclusively, reminds us that, with the exception of the 
fast and stational Masses, Lent does not really begin be- 
fore Quadragesima Sunday.^ 

It is on that day, that the Office properly adopts the 
Quadragesimal order, with its hymns — Audi henigne Con- 
ditor^ Ex more docti, sol salutis — its Invitatory and Re- 
sponses. At Mass, as on ferials on which fast is to be 
observed, the deacon and subdeacon put aside the dal- 
matic and the tunic, and vest in folded chasubles.^ 

The chanted parts of the Mass of the first Sunday are 
all taken from Psalm xc. Qui habitat. The words Angelis 

1. This meal was formerly taken at sunset. Towards the thirteenth 
century it was anticipated to 3 o'clock P. M. It is taken about noon since 
the fourteenth century. 

2. Relying on a text of the sixteenth homily of St. Gregory, some say 
that even in his time, the fast began only on Monday, thus making 36 
days of penance, i. e. the tenth part of the year (365 days). But that 
text is not demonstrative, since the symbolism of the 40 days (counted 
from the Wednesday before) precedes it in the same homily. It would 
rather seem that the fast began with the stations under St. Gregory (590- 
604), the Thursday and Saturday in Quinquagesima week not being com- 
prised in the stational series. (See D. Cagin^ Un mot sur V Antiphonale 
Missarum, p. 25). This explains why the Commimions of the ferial 
Masses, from Ash Wednesday to Passion Sunday, are borrowed from the 
numerical series of Psalms. The first Saturday and the following Thurs- 
days, which formerly were not station days, are not comprised in this 
series. The days, on which the Communion is now borrowed from the Gos- 
pel of the day, were formerly comprised in the series, the text taken from 
the Gospel having been later substituted for the text taken from the 
Psalm, in which case the text of the Psalm was not transported to another 
day, but is missing.) See Dom Cagin, loc. cit. 

3. Cfr. n. 44, ChasmUe. 



PERIOD CONNECTED WITH EASTER. * 205 

suis mandavit de te (^^He hath given his Angels charge 
over thee"), which the Gospel of the day mentions as 
quoted by the temptor, are used against him by the 
Church, and, besides, serve, during the entire Lent, to 
excite the confidence of the faithful. 

The fourth Sunday, known as Laetare Sunday, from 
the first word of its Introit, is, as it were, the mystical 
solemnity of Mid-Lent, transferred from the preceding 
Thursday. The vestments should be rose-colored; the 
deacon and subdeacon vest in dalmatic and tunic; the 
organ is played, and flowers decorate the altar. All these 
symbolize the joy of the faithful at the approach of the 
Paschal solemnities.^ 

The ceremony of blessing the golden rose takes place in 
Eome on this Sunday.^ 

192. Passion time is the last fortnight of Lent, begin- 
ning with Passion Sunday, a Sunday of first class. After 
None of the preceding Saturday, the crucifixes, pictures, 
and statues in the church are covered with purple. {Cfr. 
n.38). 

At the OflSce, the Commemoration of the Cross is not 
made, for the thought of the Cross is in the minds of all. 
Suffrages are to be resumed only after Paschal time. The 
special hymns of Passion time are Vexilla Regis, and 
Pange lingua . . . lauream certaminis, composed by 
St. Fortunatus of Poitiers towards the end of the sixth 
century. 

The Gloria Patri is omitted at the Invitatory and the 
Mass. The Psalm ludica me is omitted in the prayers 
recited at the foot of the altar. 

1. From the beginning of Lent until Easter there are no lessons of 
Scripture occurrent, except on Sundays. If the reading of the Sunday 
lessons is prevented by the celebration of some solemn feast, they are read 
on the first free day of the week. With this exception, the lessons of 
Scripture, on feasts celebrated during Lent, are taken from the first Noc- 
tum of the 'Common of the Saints.' 

2. G. Cenni, Dissertazioni I, p. 264 ; E. MiJnte in the Revue de VArt 
Chretien, 1901, pp. 1-11. 



206 SYNTHETICAL MANUAL OF LITURGY. 

Feasts of Saints — semi-doubles and higher — are not ex- 
cluded from the first week; but any votive office is pro- 
hibited. 

Friday of Passion Week is dedicated to the feast of the 
Seven Dolors of the Blessed Virgin. This feast, a double 
major for all in the Roman rite, completes the series of 
those feasts of the Passion, which are permitted by Apos- 
tolic indults, on Tuesdays after Septuagesima, and Fri- 
days of Lent. 

The formulae of the Masses and Offices of Passion time, 
which are the expression of the sentiments and prayers 
of our Lord in His Passion, speak most eloquently to the 
Christian soul. 

II. Holy Week. 



193. Palm Sunday. — On this day. Holy Week^ com- 
mences, in which the Office of the Season excludes the 
Office of the Saints, admitting only a commemoration of 
it on Monday, Tuesday, and Wednesday. Only one ora- 
tion is said at the Mass of Palm Sunday. 

The triumphant entry of our Lord into Jerusalem has 
suggested to the Church the institution of the joyful cere- 
mony of the blessing of the palms,^ followed by the Pro- 
cession,^ and the singing of the hymn Gloria laus^ 

But soon, the prayers of the Mass, and the singing of 

1. Holy Week is called by the Church ''heMomada maior" (the great 
week) on account of the great mysteries which are then celebrated. 

2. Ofr. n. 182. 

3. Gfr. n. 133, Palm Sunday. 

4. According to an often repeated legend, this hymn was composed by 
Theodulph, Bishop or Orleans, who being a prisoner at Angers, obtained 
his pardon from Louis le Debonnaire by singing it as the palm Sunday 
procession, in which the king was taking part, passed by the prison where 
he was confined. 



HOLY WEEK. 207 

the Passion^ according to St. Matthew bring back the 
memory of the sorrowful, but salutary, mysteries, the 
celebration of which is to occupy these days of grace. On 
Tuesday, the Passion according to St. Mark is read ; and 
on Wednesday, that according to St. Luke. The Passion 
according to St. John is reserved for Good Friday. 

194. Tenebrae Office. — This is the name given to 
Matins on the three last days of Holy Week.^ 

At the singing of Tenehrae, six candles of yellow wax 
are lighted on the altar, and a triangular candlestick, 
supporting fifteen candles, is placed in the sanctuary. 
After each psalm of Matins and Lauds, a candle of the 
triangle is put out, beginning with the lowest on the 
Gospel side. That on the top of the triangle remains 
lighted till the end of the oflflice. At the verse Ut sine 
timore of the Benedictus^ the candles on the altar are put 
out, one after each verse. 

1. The Passion is chanted by three deacons. The one marked ►{< 
sings all the words of Our Lord ; the one marked C (abbreviation of 
Chronista, narrator) sings the part of the Evangelist ; the third one, 
marked S {Synagoga), sings the part of the other persons and the cries 
of the mob. When going out of the Sacristy the three deacons walk in the 
following order : First, the Evangelist, next the Synagogue, then Our 
Lord. When genuflecting before the altar their respective positions are 
CHhS; when singing the Passion, S C HE*. The celebrant reads the narra- 
tive on the Epistle side. During the singing of the Passion, all stand and 
hold their palms in their hands, kneeling, however, at Emisii spiritum. 
The last part of the Passion is sung by the deacon of the Mass in the 
same tone and with the same ceremonies as an ordinary Gospel. How- 
ever, he sings it without a title and without signing himself or the book. 
Acolytes do not carry their candles. 

2. The Hours of these days begin by the usual prayers Pater and Ave, 
adding Credo at Matins and Prime. Neither Gloria Patri nor hymn are 
said. • Antiphons are duplicated at Matins, Lauds and Vespers, for these 
offices are doutle. In the first Nocturn, the Lamentations of Jeremias are 
solemnly chanted (they should not be accompanied by the organ, S. R. C, 
1399). The Hebrew letters recall the alphabetical order of the first letters of 
the strophes in the original text. These letters are to be chanted. S. R. C, 
3642 ad 6. The Hours close with the antiphon Christus factus est, which 
is augmented each evening. Pater, Miserere, and an oration, the conclusion 
of which is said secretly. After Lauds, a considerable noise is made by 
striking books or benches, to represent the confusion of nature at the 
death of Our Lord. 



208 SYNTHETICAL MANUAL OF LITURGY. 

The candle at the summit of the triangle represents our 
Lord abandoned by His Apostles; it is removed and hid- 
den after the BenecUctus^ until the end of the office; it is 
then brought back to the triangle, as a symbol of our 
Lord rising from the dead. 

The Little Hours^ Vespers and Compline are not sung, 
but only recited, on Holy Thursday and Good Friday. 

195. Holy Thursday, or Maundy Thursday. 1. On this 
day, Solemn Mass^ is celebrated in honor of the institu- 
tion of the Holy Eucharist. The color of the vestments is 
white. The cross of the altar is veiled with white, but 
during Mass only. 

While the Celebrant recites the Gloria in excelsis, the 
bells are rung, but henceforth remain silent until the 
Gloria in excelsis of the Mass of Holy Saturday.^ The 
Celebrant consecrates two hosts, one of which is solemnly 
carried to the 'Altar of Repose/ where the faithful con- 
tinuously adore it, until the morning office of Good Fri- 
day. All the members of the clergy (priests and deacons 
wearing white stoles) communicate at the solemn Mass. 

2. At the Pontifical Mass celebrated in the Cathedral, 
the Bishop blesses the Oil of the sick^ before Per quern haec 
omnia; the Holy Chrism (a mixture of olive oil and 
balm),* and the Oil of catechumenSy after the Commu- 
nion. 

The Ceremonial requires the presence of twelve priests, 
vested in white chasubles ; of seven deacons, in dalmatic ; 
and seven subdeacons, in tunic. 

3. At the Altar of Repose, richly decorated in white,^ 

1. Private Masses are prohibited on this day, unless special indult is 
granted. In communities, a low mass may be said for the convenience of 
the sick, but only with the permission of the Ordinary. 

2. The bells are replaced by the clapper of wood. 

3. Pure oil of olives. 

4. Cfr. n. 159, note. 

5. In the decoration of the altar of repose no representation or figure 
should be introduced which may turn away the attention from the Holy 
Eucharist, not even a simple cross without a crucifix. Above all, anything 
suggesting the idea of death must be banished. (S. K. C, December 7, 
1844; December 15, 1896.) 



GOOD FRIDAY. 209 

the Sacred Host is to be kept under key ; but requires the 
same marks of respect^ as the Blessed Sacrament exposed. 
After the reciting of Vespers, the altars are stripped of 
their cloths and ornaments, whilst the choir recites the 
Psalm xxi, Deus, Deus meus^ respice in me. 

4. After the dismantling of the altar, or at any other 
convenient time, takes place the Mandatum, or, 'Maundy/ 
or washing of the feet. The Bishop, or the Superior of 
the church, comes to the place appointed, vested in alb, 
stole and cope of violet color, accompanied by a deacon 
and a subdeacon in white vestments. After the deacon has 
sung the Gospel Ante diem festum Paschae, the Prelate 
takes off his cope and puts a towel about him ; and then, 
on his knees, he washes, wipes, and kisses the feet of 
thirteen poor men,^ the choir singing appropriate anti- 
phons and verses. 

196. Good Friday." — The morning Office is celebrated 
in 'black vestments. A Lesson is first chanted by a lector, 
followed by a Tract and an Oration; then the subdeacon 
sings the Epistle, which is also followed by a Tract; and 
three deacons sing the Passion according to St. John. 

This first part of the service reproduces well enough 
the synaxes of old, from which the "fore-mass" is derived.* 

After the last division of the Passion has been chanted 
in the tone of the Gospel, take place the solemn prayers, 
which, doubtless, formerly filled, in ordinary Masses, the 
gap, which now exists after the Oremus of the Offertory.^ 

Each invitation to prayer is followed by an Oration 
after all have made a genuflection. This genuflection 

1. O/r. n. 90. 

2. This ceremony has been established by the Church to recall the pre- 
cept of Our Lord : "If then I, being your Lord and Master, have washed 
your feet, you ought also to wash one another's feet/* (John xiii, 15.) 
The custom is to wash the feet of thirteen poor men, thus recalling the 
miracle, which is related in the life of St. Gregory the Great, of an angel 
joining himself to the twelve poor men who represented the twelve 
Apostles. 

3. Feria VI in Parasceve. 

4. 0/r. n. 62. 

5. O/r.n. 68. 



210 SYNTHETICAL MANUAL OF LITURGY. 

however is not made at the prayer for the Jews. 

2. The Veneration of the Cross follows these prayers. 
The cross is solemnly uncovered, and all the members of 
the clergy, kneeling thrice on both knees, reverently ap- 
proach to, and devoutly kiss the feet of the crucifix. 

During this ceremony, the choir sings the touching Im- 
properia — that is, ^Reproaches' — and all the crosses in 
the church are unveiled. 

At the end of the veneration, the Blessed Sacrament is 
brought solemnly back, in procession, from the Altar of 
Repose, whither it was taken the previous day; whilst 
the choir sings the Vewilla Regis. 

3. The Mass of the Presanctified is then celebrated.^ 
No priest ofifers the Sacrifice on that anniversary day of 
the Bloody Sacrifice of our Lord. Only the celebrant 
communicates. 

197. Holy Saturday. — 1. On the morning of this day, 
there take place certain ceremonies, which formerly con- 
stituted the service of the following night.^ 

The ofiice begins by the blessing of the new fire, per- 
formed in the church porch. The fire is obtained from 
flint, a symbol of Christ — ^^and the rock was Christ.'' (I. 
Cor., X, 4). 

In the same place, the priest blesses five grains of in- 
cense, to be used for the Paschal candle. Then, the pro- 

1. This is a solemn communion rather than a "Mass." It is called 
"Mass of the Presanctified," because the Host has been consecrated (sanc- 
tified) the previous day. The details of the ceremonies are very clearly 
given in the Missal, which the celebrant ought to read carefully before- 
hand. 

2. "In the first ages of the Church there was no Mass celebrated either 
on this day or yesterday. The faithful silently adored Jesus Christ in 
the sepulchre till towards evening, when they assembled in the church, 
and occupied themselves in praying, reading lessons from the Holy Scrip- 
tures, singing Psalms, baptizing and confirming catechumens, etc., etc., 

. until about midnight, when the Mass of the Resurrection began. Where- 
fore, in order to perpetuate the remembrance of the fervent piety of her 
first children, the Church still retains the word night in the ofllce of this 
day." Bp. England, The Roman Miss^al, (Holy Saturday). Cfr. Const. 
Apost., Book V, ch. 19. 



HOLY SATURDAY. 211 

cession moves towards the sanctuary. The deacon, vested 
in white dalmatic, carries a reed, on top of which is fixed a 
triple candle. The three branches of this candle the 
deacon successively lights, singing, at the same time, 
Lumen Christi (each time in a higher key) ; all genuflect 
and answer Deo Gr atlas! 

In the sanctuary, the deacon, still clad in white, sings 
that magnificent eucharistic prayer known, from its first 
word, as the Exultet, dedicating the Paschal candle, and 
praising the work of Kedemption, achieved by our Lord, 
Who is symbolized by the candle.^ The five grains of in- 
cense, which the deacon fixes in the candle, in the form of 
a cross, represent the five Wounds of Jesus Christ. 

2. The singing of twelve Prophecies, followed by Ora- 
tionSy and intermingled with a few Tracts, recall to mind 
the last instructions, given to catechumens, before their 
baptism. 

The Oration, which completes the last Prophecy, is fol- 
lowed by the procession to the baptismal font^ where takes 
place the blessing of the water to be used for Baptism. 

Here, this Sacrament was formerly administered to 
catechumens, and, nowadays, if there are persons to be 
baptized, it is proper to confer upon them the Sacrament 
at this moment. 

Whilst the procession returns to the altar, the choir 
begins the singing of the Litany of the Saints — a Litany 
special to this day, in which all the invocations are dupli- 
cated.^ 

On arriving at the altar, the celebrant and his ministers 
prostrate themselves on the steps, and remain in that posi- 
tion until the choir sing Peccatores, They then rise, and 

1. The composition of the Exultet is ascribed to St. Augustine by the 
ancient Holy Week books of the Gallic rite. In the text, as it has been 
adopted by the Roman Liturgy, a curious eulogy of the bee has been sup- 
pressed which was inspired by the Georgics of Virgil. Migne_, P. L. t. 72, 
col. 270, Missale gothicum, and col. 498, Sacramentarium Gallicanum. 
Dom Cabrol^ Le Uvre de la priere antique, ch. 18 and 24, pp. 337 and 350. 

2. Cfr. n. 128. 



212 SYNTHETICAL MANUAL OF LITURGY. 

proceed to the sacristy, where they take off their violet 
vestments, and put on the white. 

3. At the Mass, there is no Introit, and, as of old, the 
Kyrie eleison^ Christe eleison. Kyrie eleison of the Litany 
serve as the Eyrie of the Mass. The Introit and Eyrie 
eleison of our modern Masses have replaced the Litany, 
which was formerly sung during the procession to the 
Station.^ 

The Alleluia^ chanted three times, after the Epistle^ by 
the celebrant, and repeated by the people, inaugurates the 
Paschal liturgy. 

However, the Acolytes do not carry their candles at the 
singing of the Gospel, for our Lord has not yet risen. 
Credo, Offertory, and Agnus Dei are not said, for they are 
in opposition to the archaic character of this OflSce. 

The kiss of peace is not given. 

The last peculiarity is the singing of Vespers, reduced 
to the shortest of Psalms, Landate Dominum, and Magni- 
ficat; the Postcommunion of the Mass being, at the same 
time, the Collect of Vespers. 

Two Alleluias are added to Ite Missa est, which will be 
said with this addition during the whole week. 

At the end of Compline, Regina coeli becomes the anti- 
phon of the season. The same will be recited instead of 
the Angelus during the whole of Paschal time. 

III. Paschal Time. 

198. Easter Day. — ''The Lord hath truly risen, Alle- 
luiaF Such is the joyful Invitatory of this ^^Feast of 
Feasts/' 

No hymn is said, because the Paschal office dates from a 
period before hymns were introduced. 

The Antiphon Eaec dies quam fecit Dominus is sung by 
the choir, standing. It replaces the Hymns, Versicles, and 
Brief Responses, at all Hours. 

1. C/r. n. 67. 



PASCHAL TIME. 213 

After the lengthy ceremonies of Holy Week, Easter 
grants some respite : the peculiarity of Matins^ throughout 
the Octave, consists in having one Nocturn of three 
Psalms. 

At the sprinkling of Holy Water, the Antiphon Vidi 
aquam is sung, instead of Asperges. 

At Mass, the antiphon Haec dies serves as a Gradual; 
its verse is, every day, borrowed from the Psalm cxvii,(7on- 
fitemini Domino^ from which the Haec dies itself is taken. 
Here, the antiphon Haec dies being considered a Gradual, 
the choir remains seated, as usual. 

The Sequence Victimae paschali laudes is one of the 
finest specimens of Notkerian Sequences. 

From Easter to the Vigil of Pentecost exclusively, 
white is the color of the vestments, at the office of the sea- 
son. 

199. Octave of Easter. — Within the Octave, the second 
and third Ferials, (Monday and Tuesday), are doubles 
of first class. They continue the Paschal festival, which, 
on the following days, takes the semi-double rite. These 
semi-double days, by a special privilege, admit of no other 
commemoration than that of occurring feasts which can- 
not be transferred.^ 

200. Paschal rite. — 1. The Sunday after Easter is 
called in Liturgj Dominicain AlMs (depositis understood) , 
that is, the ^^Sunday on which white garments are put 
aside;'' for it was formerly on that day, that Neophytes 
laid aside the white garments, which they had worn since 
the day of their baptism, — Saturday preceding. 

This day also marks the end of the privileges peculiar 
to the Octave of Easter. 

At Matins, the three usual Nocturns reappear, and are 
said as on ordinary Sundays, observing however the pecu- 
liarities characterizing the Paschal rite. 

2. At the Office, this rite is characterized as follows : 

One Alleluia is added to all the Invitatories ; to th« 

1. Cfr. n. 111. 



214 SYNTHETICAL MANUAL OF LITURGY. 

Antiphons, which have not one already; and to the Ver- 
sicles, except those of the preces, at Prime and Compline, 
and those which do not belong to Liturgy proper.^ It is 
not added to the verse Pretiosa of Prime. 

Two Alleluias are added to the Brief Responses of all 
the Hours, and they are repeated instead of the later part 
of the Response. The verse of the Response of Prime is 
Qui surreooisti a mortuis^ except for the Ascension and its 
Octave, when it is Qui scandis super sidera. 

At Matins of the season (except the Ascension and its 
Octave) and of the feasts, the three Psalms of each Noc- 
turn are said under one antiphon. This antiphon is sim- 
ply announced on semi-doubles, as usual. 

At Little Hours and Compline^ the hymn terminates 
with the Paschal doxology, until the Ascension. 

No suffrages are said; but they are substituted by a 
special commemoration of the Cross. 

On Ferials, Gloria Patri is said at the eighth Response 
of Matins, and the Te Deum^ after the last Lesson. 

3. At the Mass, two Alleluias are added to the Introit^ 
one to the Offertory, and one to the Communion, unless 
these antiphons have already one. 

The Gradual is replaced by a double Alleluia^ the neums 
being sung after the second only. 

The second verse is preceded and followed by a single 
Alleluia with the neums. 

The Preface of Easter is said every day, until the As- 
cension, unless a special Preface is to be used. 

On semi-doubles, the extra-orations, to be added to the 
Collect of the day, are Concede nos^ and Ecclesiae, or for 
the Pope. 

The four Sundays, following the Sunday in Albis, are 
known as Sundays after Easter, These are ordinary Sun- 
days with a special Mass. 

Monday, Tuesday, and Wednesday, before Ascension 

1. Such is the case for the versicles which might be sung at the Bene- 
diction of the Blessed Sacrament ; only the versicle Panem de coelo 
admits of Alleluia. 



ASCENSION DAY. 215 

Day, are the Rogation Days,^ The Litany of the Saints^ 
is said, procession is held, and stational Mass celebrated, 
to draw down the heavenly blessing on the fruits of the 
earth. Persons, bound to the recitation of the Office, are 
likewise bound to recite the Litany on these days. The 
Litany must not be anticipated. 

On Wednesday, Vigil of the Ascension, fast is not ob- 
served. 

201. Ascension Day. — Forty days after Easter — 
Thursday — is Ascension Day, a double of first class, the 
Octave of which is not privileged. A special doxology 
closes the hymns, and each psalm of the three Nocturns 
has an antiphon. 

After the Gospel, the Paschal candle is extinguished to 
indicate that Jesus, the true light, has left the earth. The 
candle is to be used again, on the eve of Pentecost, for the 
blessing of the font. 

The Sunday within the Octave has a special Mass. 

On the Friday after the Octave, commemoration of the 
Ferial is made, unless the feast occurring on that day is 
a double of first class. 

The Vigil of Pentecost is privileged, and fast is to be 
observed. Its office admits of the commemoration of 
simplified or simple feasts, even at the ninth Lesson. 
The Mass has but one Oration, and is preceded, in paro- 
chial churches, by the blessing of Baptismal Water, and 
the Litany of the Saints as on Holy Saturday. 

202. Pentecost. — The feast of Pentecost (or Whit 
Sunday), fifty days after Easter, is a Sunday, double of 
first class, with a privileged Octave. 

The first two Ferial s are of the same degree as the 
feast itself; the others are semi-doubles, with commemo- 
ration of simplified or simple feasts, but without the his- 
torical lesson. 

1. "Rogation," from rogare, to pray. These days of penance and prayer, 
inaugurated by St. Mamertus, Bishop of Vienne, in Dauphine, in 452, be- 
gan to be observed in Rome under Leo III (800). 

2. Cfr. n. 128. 



216 SYNTHETICAL MANUAL OF LITURGY. 

This Octave, the privileges of which are like to those of 
the Easter Octave, has but one Nocturn at Matins. 

Each day has its special Mass. 

At Tierce^ the hymn Veni Creator is substituted for 
Hunc sancte nobis. 

The color of the vestments is red. 

Wednesday, Friday, and Saturday, within the Octave, 
are the Ember Days of summer. 

Paschal time ends after None and the Conventual Mass. 
At noon, the Regina coeli is still recited; the Angelus is 
resumed in the evening. 

IV. Time After Pentecost. 

203. The Time after Pentecost is the period between 
Pentecost and the first Sunday of Advent. 

1. The Octave-day of Pentecost coincides with the 
feast of the Holy Trinity; accordingly the Sunday has 
the privileges of a Sunday of first class, though the feast 
of the Trinity is only a double of second class. 

At the sprinkling of Holy Water, the antiphon Asperges 
is resumed. 

2. On the Thursday after Trinity Sunday, is held the 
feast of the Blessed Sacrament^ {Festum Corporis 
Christi), a double of first class, with a semi-privileged 
Octave.^ 

3. Friday, the day after the Octave, is the feast of the 
Sacred Heart, a double of first class, secondary. There 
are two oflBces of this feast ; but the one marked pro ali- 
quiius locis is said only in virtue of an indult. The 
Second Vespers of Corpus Christi are preferred, by priv- 
ilege, to the first Vespers of the Sacred Heart. 

4. The Sunday within the Octave of Corpus Christi is 
reckoned as the second after Pentecost, and the series 
continues to the 24th Sunday. 

1. This feast was established at Li^ge in 1246. The office was composed 
by St. Thomas Aquinas. The Responses are to be remarked ; they are 
taken partly from the Old Testament, and partly from the New. 

2. It excludes translations of feasts inferior to doubles of second class. 



OTHER FEASTS OF OUR LORD. 217 

Between the 23d and the 24th Sunday (the latter being 
always the next before Advent), the OflSces of Sundays, 
that were omitted after the Epiphany, are to be inserted, 
as far as possible.^ 

At the Offices of the season, the color of the vestments 
is green.^ 

On and after the third Sunday, the oration and the 
homily of the third Nocturn are to be looked for, in the 
Breviary, after the series of the lessons of the first and the 
second ; and, each Sunday, the two Responses of the third 
Nocturn are to be found after the lessons of the second. 

All this because, on and after the next Sunday before 
the 1st of August, the lessons of the first and second 
Nocturns are taken from a series peculiar to each month 
— August, September, October, and November.^ 

OTHER FEASTS OF OUR LORD. 

204. Besides the festivals of our Lord, connected with 
Christmas or Easter, there are others, which are fixed on 
certain days of the month or of the week. 

Such are : 

The Transfiguration, on the 6th of August, double 
major primary ; 

The Finding of the Cross, on the 3d of May, double of 
second class secondary ; 

The Exaltation of the Cross, on the 14th of Septem- 
ber, double major secondary; 

The feast of the Precious Blood, on the first Sunday 
of July, double of second class secondary. 

We have already spoken of the Offices, granted by apos- 
tolic indults, in honor of the Mysteries and Instruments 
of the Passion, celebrated on Tuesdays of Septuagesima, 

1. It may happen that the twenty-third is to be anticipated. 

2. C/r. n. 43. 

3. A simple glance at a Breviary would be more profitable on this point 
than all explanations. 



218 SYNTHETICAL MANUAL OF LITURGY. 

Sexagesima and Quinquagesima, and on Fridays of Lent. 
All these offices are doubles major secondary. 

To these feasts, the Dedication of the church, with its 
anniversary, is to be added. In virtue of an indult, it 
may be celebrated on the same day in all the churches of a 
diocese. This feast is a double of first class, primary for 
consecrated churches, secondary for the others. It is con- 
sidered a feast of our Lord,^ for the material temple is the 
symbol of the Church, the mystical body of Christ. 

In all the Latin Church is celebrated the Dedication of 
the two mother-churches — the Basilica of the Saviour 
(commonly known as St, John Later an), and the Basilica 
of Sts. Peter and Paul (known as St. Peter^s Churchy or 
the Vatican Basilica) ; the former, on the 9th of Novem- 
ber, the latter, on the 18th of the same month. These 
feasts are doubles major primary. 

1. S. R. C, 3863, iii; 3881, i. 



CHAPTER II. 

Marial Cycle. 



205. Feasts of the Cycle. — The Marial Cycle (or Cycle 
of the feasts of Mary) begins on the 8th of December, the 
feast of the Immaculate Conception, a double of first 
class primary, with an Octave. Nine months later, that 
is, on the 8th of September of the following civil year, but 
in the same liturgical year, occurs the feast of the Nativity 
of Our Lady, a double of second class primary, with an 
Octave. 

The Presentation of Mary in the Temple, fixed on the 
21st of November, is but a double major secondary, doubt- 
less because the commemorated event rests only on a 
tradition. 

The Espousals of the Blessed Virgin are celebrated in 
this country on the 23d of January. They are the object 
of a double major secondary. 

The feast of the Annunciation,^ a double of first class 
(Decree of Leo XIII, May 27, 1895), primary, is united 
with the celebration of the anniversary of the Incarna- 
tion, on the 25th of March, nine months before Christ- 
mas.^ 

1. Gfr. n. 189, towards the end. 

2. Whenever Good Friday, or Holy Saturday, occurs on the 25th of 
March, the feast of the Annunciation is transferred, with the Mass pro 
populo, to the Monday after the Octave of Easter. If Annunciation 
Day falls on another day of Holy Week or during the Octave of Easter, 
the same translation of the feast is made, but the feriation is not trans- 
ferred. If the Annunciation falls on Passion Sunday, the feast is trans- 
ferred to the following day. In any of these cases, if the day, to which the 
feast is to be transferred, is occupied by a double of first-class primary, the 
feast is transferred further, and fixed on the first day free from such an 
obstacle. 



220 SYNTHETICAL MANUAL OF LITURGY. 

The feast of the Visitation, double of second class, 
primary, occurs on the 2d of July, about three months 
after the Annunciation.- 

The feast of the Expectatio partus is celebrated on the 
18th of December, as a double major secondary. 

In Christmas time, the memory of the Virgin Mother is 
intimately united to that of her Son, and of the mysteries 
of His Divine Childhood. 

Accordingly, the official title of the feast, celebrated on 
the 2d of February, is the Purification of the Blessed 
Virgin, as well as the Presentation of Jesus in the Temple. 

This feast is a double of second class primary. 

The Seven Dolors of Mary are commemorated on the 
Friday in Passion Week, and a remembrance of them is 
kept alive during the whole of Holy Week. 

Likewise, Mary is closely united to her Son in the mys- 
tery of His Resurrection (Regina coeli, said during Pas- 
chal time) and all His glorious mysteries, until the day of 
her Assumption, the anniversary of which is the great 
feast of Our Lady, a double of first class, primary, cele- 
brated on the loth of August, and followed by an Octave. 

206. Other feasts of Mary,— But the piety of the 
faithful towards Mary could not be contented with the 
series of her mysteries. 

The Church encourages the worship of Mary by other 
feasts. Some are universal, such as : 

The Dedication of the Basilica of St. Mary Major, 
or "Our Lady of the 8nows/' on the 5th of August, a 
double major primary ; 

The commemoration of signaled benefits or titles of 
Mary; the Solemnity of the Rosary, a double of second 
class secondary, fixed on the first Sunday of October; — 
the glorification of her Holy Name, the Sunday within 
the Octave of her Nativity; — Our Lady of Mount Car- 
mel; — the second feast of her Seven Dolors, on the 3d 
Sunday of September; — Our Lady of Mercy on the 24th 

2. Luke i, 36. 



MARIAL CYCLE. 221 

of the same month. All these feasts are doubles major 
secondary. 

Certain feasts are celebrated in some places, in virtue 
of an indult, as doubles major secondary: Our Lady of 
Perpetual Help; — the Holy Heart of Mary, on Sunday 
within the Octave of the Assumption; — on Sundays of 
October J the Divine Maternity; her Purity; her Patron- 
age; 

Her Miracles; some of her Apparitions or Manifesta- 
tions, etc., etc. 

Finally, pious practices and devotions, as the observa- 
tion of the month of May, called the Month of Mary; and 
the month of October, with the exercises of the Holy 
Eosary, are enouraged and enriched with indulgences. 
De Maria nunquam satis! 



CHAPTER III. 

Proper of the Saints or '' Sanctoral." 

207. Different classes of Saints. — The number of the 
feasts of Saints has naturally been multiplied during the 
course of ages, the Sanctoral having more and more over- 
run the Proper of the time. 

In this chapter, we shall treat only of feasts signaled 
by some privilege, grouping them according to their order 
of dignity. 

First of all^ the feast of All Saints/ on the 1st of 
November, honors the entire Church of Heaven, begin- 
ning with the Queen of the Saints, commemorating the 
angelic Choirs, and all the Orders of Saints, known and 
unknown. This feast is a double of first class with an 
Octave. Feriation on this day, is observed all over the 
Church. 

The Church has associated with the remembrance of the 
Blessed in Heaven, that of the poor souls of Purgatory, so 
as to show forth the close union of the three churches — 
triumphant, suffering and militant — and to multiply 
prayers and suffrages, on the day of the Commemora- 
tion of all the faithful departed {All Souls DayY^ the 
2d of November. 

1. Boniface IV (608-615) instituted this feast when he dedicated the 
Pantheon to Our Lady of Martyrs. It was extended to the Universal 
Church by Gregory IV in 835. 

2. This celebration owes its institution to St. Odilo, Abbot of Cluny, 
who, in 998, ordered it to be celebrated in all the monasteries of the Order. 
It was subsequently adopted by the Universal Church. Cfr. n. 80 and n. 
124. 



223 

208. The Holy Angels could not be forgotten. The 
feast of St. Michael, a double of second class, commemo- 
rates an anniversary, that of the consecration of the 
Basilica which, in the ninth century, was erected, on 
Mount Gargano, in his honor, and in honor of all the 
Angels.^ The apparition, which, about 493, prompted 
the erection of that Basilica, is commemorated on the 8th 
of May as a double major. 

The celebration of the feast of St. Gabriel, the Angel of 
the Annunciation, is permitted, in many dioceses, on the 
18th of March ; as well as the feast of St. Raphael, on the 
24th of October. The help that the latter furnished to 
Tobias, exemplifies the care that our own Guardian 
Angeis take of us. These are honored on the 2d of Octo- 
ber, which is a double major since 1883. 

209. St. John the Baptist, the holy Precursor, who 
was sanctified before his birth on the day of the Visita- 
tion, enjoys the privilege of having his nativity cele- 
brated. This feast, which takes place on the 24th of 
June, is a double of first class, primary.^ ''And many 
shall rejoice at his 'birth J^ (Luke i, 14). 

His Decollation is commemorated, on the 29th of Am- 
gust, as a double major, secondary. 

210. The worship of St. Joseph has been developed in 
later times, chiefiy after the tenth century. 

His principal feast, on the 19th of March, is a double 
of first class, with this privilege that, when it falls on 
the same day as Passion Sunday, it is transferred to the 
day after; and, if it falls during Holy Week, to the first 
Wednesday after the Octave of Easter. 

St. Joseph was proclaimed, by Pius IX, (1870), the 
Patron of the Universal Church, and the feast of his 
Patronage, fixed on the third Sunday after Easter, as a 
double of second class. 

1. Cfr. the legend in the Breviary, on May 8, Lesson VI. 

2. The feasts of St. John the Baptist are found in the most ancient 
liturgical documents. Migne^ P. L. t. 72, col. 518-520 (BobUo). 



224 SYNTHETICAL MANUAL OF LITURGY. 

Christian piety has consecrated the month of March to 
St. Joseph. 

211. The Holy Apostles, the Pillars of the Church, 
deserve special honors. 

St. Peter and St. Paul, not less inseparable in the 
honors they receive, than in the veneration, in which they 
are held by the Eoman Church, are solemnly celebrated 
on the 29th of June, the anniversary day ^f their martyr- 
dom, or rather, according to the liturgical style, the day of 
their Mrth {dies natalis), the death of the Saints being 
their true Nativity. 

On the 30th, St. Paul, who stands in the second plan 
in the common celebration, is given a special commemora- 
tion, which is a double major, with a remarkable office, 
taken from his wonderful writings. 

Moreover, the Church honors, on the 25th of January, 
the conversion of the one who was to become the Apostle 
of the Gentiles. This feast is a double major. 

It must be noted that the Church does not celebrate the 
feast of one, without adding to the office the commemora- 
tion of the other. 

So it is on the 18th of January, when she glorifies the 
Chair of St. Peter at Antioch and at Eome — two sec- 
ondary feasts of the double major rite, as well as the 
feast of St. Peter in Chains, on the 1st of August. 

The feasts of the other Apostles, whether they are ven- 
erated singly or two together, are doubles of second class. 

Among them, the feast of St. John, the beloved disciple, 
deserves special notice, as being connected with the solem- 
nities of Christmas. 

His martyrdom under Domitian, which infused into the 
venerable Apostle a new vigor, is celebrated on the 6th of 
May, under the title St. John he fore the Latin Gate, a 
double major. 

St. Andrew, whose splendid office is all filled with the 
love of the Cross, is honored on the 30th of November. 



PROPER OF THE SAINTS OR "SANCTORAL/^ 225 

St. James the Greater, the brother of St. John, well 
known as St, James of Compostella, has his feast on the 
25th of July; 

St. Philip and St. James the Less, on the 1st of May; 

St. Simon and St. Jude, on the 28th of October ; 

St. Thomas, on the 21st of December ; 

St. Bartholomew, on the 24th of August; 

St. Matthew, on the 21st of September. 

Ail of them are mentioned at the Gommunicantes of the 
Canon of the Mass. 

St. Mathias, who took the place of the treacherous 
JudaSj is honored on the 23d of February, and mentioned 
in the Canon after Nohis quoque peccatoribus , with St. 
Barnabas, who is honored as an Apostle on the 11th of 
June, but with the double major rite only. 

The feasts of the two Evangelists not Apostles, St. 
Mark and St. Luke, are doubles of second class, the for- 
mer on the 25th of April, the day of the Great Litany, the 
latter on the 18th of October. 

212. After the Apostles come the Holy Martyrs, with, 
at their head, the Holy Innocents, (double of second class 
with an Octave), and St. Stepen, the first Martyr of the 
Xew Law; the latter on the 26th, the former on the 28th 
of December. 

In the Litany of the Saints, two other Deacons Martyrs 
are associated with St. Stephen, the glorious St. Lawr- 
ence (double of second class with an Octave, on the 10th 
of August), and St. Vincent (22d of January). 

The Commitmcantes of the Mass unites to the Sacrifice 
of our Lord, the remembrance of the martyrdom of the 
Apostles, and of a certain number of Martyrs. The names 
of some other famous Martyrs are mentioned after Nobis 
quoque peccaotrihus. 

During Paschal time the Apostles and Martyrs have 
the same special ofiice, with the exception of the hymns 
and psalms. The psalms are taken from the ordinary 
office, the hymns of one Martyr are those of the common; 
so also those of several Martyrs, with the exception of the 



226 SYNTHETICAL MANUAL OF LITURGY. 

hymn of Vespers replaced by that of Lauds. The hymns 
of the Office of the Apostles are peculiar to the time. 

213. Among Confessors, the Holy Doctors enjoy spe- 
cial privileges. Though their feasts are only doubles 
minor, they nia}^ be transferred, so as to prevent them 
from being omitted. It is for the same motive, that Leo 
XIII raised to the rank of doubles major the feasts of the 
three patriarchs of the Western monastic life — St. Bene- 
dict, St. Dominic and St. Francis of Assisi ;^ and Pius X, 
that of the Patron Saint of the Propagation of the Faith, 
St. Francis Xavier.^ 

In the Common of the Saints^ the office of the Confess- 
ors Pontiffs, and that of the Confessors non-Pontiffs, are 
different. 

St, Joachim, the father of the Blessed Virgin, has the 
privilege of a feast double of second class. This feast is 
celebrated on the Sunday within the Octave of the As- 
sumption. 

St. Martin, Bishop of Tours (316-397), is particularly 
popular in Europe. He is probably the first Confessor, 
whose feast w^as celebrated;^ and the Sacramentary of 
Bobbio seems to explain that innovation, when saying: 
'^Giim sciamiis non Martinum martyriOy seel marti/rmm de- 
fuisse MartinoJ^^ 

His feast is observed on the 11th of Xovember ; his office 
contains beautiful Antiphons and Responses. 

214. The Holy Virgins have a common Office, with slight 
modifications however, especially at the hymn of Matins, 
according to whether they are Martyrs or not. 

Some of them, as St. Cecilia, St. Agatha, and St. Agnes, 
have remarkable proper offices. 

Among the feasts of Holy Women, that of St. Ann, 
the mother of the Blessed Virgin, is a double of second 
class. 

1. S. R. C, 3581. 

2. March 25, 1904. 

3. Paleog. music, t. v. 103 and 105. 

4. "We know that it was not Martin who missed martyrdom, but mar- 
tyrdom that missed Martin." Migne, P. L. t. 72, col. 528. 



227 

St. Mary Magdalen was the first to announce to the 
Apostles the Kesurrection of our Lord, wherefore the 
Credo is said at the Mass of her feast. 

The common office of Holy Women slightly differs from 
that of Virgins. 

215. Besides the Saints honored by the Universal 
Church, countries, dioceses, and orders, frequently obtain 
from the Holy See a "proper** containing the offices of 
certain Saints, who are to be particularly honored in these 
countries, dioceses, and orders, on account of different cir- 
cumstances — origin, apostleship, patronage, presence of 
relics,^ etc. 

216. It remains to be noted that the feast of a Saint is 
celebrated as a double of first class with an octave, in the 
places of which he is the Patron, and in the churches of 
which he is the Titular. 

The feasts of secondary Patrons are doubles major. 

The offices of the Saints, antiphons, responses, hymns, 
lessons, etc., really constitute a treasure of spiritual doc- 
trine. By meditating upon them, we increase our desire 
of imitating the virtues of the Saints, ^^into whose com- 
pany, we beseech Thee, O Lord, to admit us, not consid- 
ering our merit, but graciously pardoning our offences. 
Through Christ our Lord.'' Ajuen, (Canon of the Mass.) 

1. The clergy of a chiirctf which possess an insign relic of a canonized 
Saint, whose name is found in the Martyrology, may recite his oflSce, 
under double minor rite, with the Credo at the Mass. S. R. C, 1853. The 
decree (S. R. C, 555) gives the required conditions that a relic be insign. 



CONCLUSION. 



217. When about to receive the Body of our Lord, the 
priest recites the following pra^^er : "O Lord Jesus Christ, 
Son of the Living God, Who, by the will of Thy Father, 
with the co-operation of the Holy Ghost, hast, by Thy 
death, given life to the world, deliver me, by this Thy most 
sacred Body and Blood, from all my iniquities, and from 
all evils, and make me always adhere to Thy Command- 
ments, and never suffer me to be separated from Thee.'' 

This prayer summarizes the entire economy of the Re- 
demption — the %€ork of the Son, who, by His death, has 
vivified the world. This work has its starting point in the 
toill of the Father J Who created the w^orld, reformed it 
under the Old Law, and, thus, prepared the way for the 
coming of the Son. But the co-operation of the Holy 
Spirit was to complete this work. 

The object of Liturgy being to acknowledge and praise 
this Divine Work, to give thanks to God for it, and to 
secure for mankind the largest possible share in its spir- 
itual and temporal effects, the entire Liturgy is therefore 
in the name of the three Divine Persons. 

Every oration is closed in the name of the Father, and 
of the Son, and of the Holy Ghost. Even when the ^^short 
conclusion'' is employed {Through Christ, our Lord), the 
oration is addressed to the Father, through the Son, Who, 
being the Christ,^ is the anointed of the Holy Spirit. 

In every liturgical rite, the Father prepares, and the 
Son performs, the Action, which the Holy Spirit com- 
pletes, confirms, and applies. 

1. "Christ," [Xpiorbs^'}^ means "anointed." 



CONCLUSION. 229 

' The blessing of objects is generally completed by incens- 
ing, and the sprinkling of Holy Water. We have men- 
tioned the symbolism of these incensings and sprinklings.^ 

In the consecration of an altar, the Victim that is to be 
offered thereon, symbolized by tapers in the form of a 
cross, burning together with grains of incense, is to be 
one of agreeable odor to God, since it is to be, as it were, 
permeated to overflowing by the grace of the Holy Spirit. 
{Huius altaris^ Domine^ holocausttim^ Sancti Spiritus tui 
gratia inficsum^ in oclorem tuae suavitatis ascendat). 

The oil, used for administering Extreme Unction and 
for the blessing of bells, is blessed on Holy Thursday, at 
the moment, which we believe to be the end of the epiclesis^ 
"that the Holy Spirit may dwell in it;'' and the Bishop 
entreats the Father, in the name of our Lord Jesus Christ, 
that He send forth His Comforter Spirit upon this oil, 
that it may become a remedy, for both soul and body. 

The Holy Chrism is destined to be a sign of "adoption 
by the Holy Ghost.''^ A thorough study of the Ceremony 
of its blessing would show, in every detail, how the Unc- 
tion made with it is intended to signify the plenitude of 
the gifts of the Holy Ghost. 

The Holy Chrism is poured into the Baptismal Water, 
on Holy Saturday, to symbolize the regeneration ^'by 
water and the Holy Spirit,''^ a symbolism which is com- 
pleted by the unction, made by the priest, on the head of a 
newly baptized person, and, especially, by the Sacrament 
of Confirmation. 

Finally, in the blessing of the Oil of Catechumens, the 
Bishop prays to the Father, that He, through the power of 
the Holy Spirit, confirm the rudiments of the Faith, in- 
trusted to the weakness of the human mind, and implores 
His blessing, that the unction, made with this oil, may 
prepare the soul, for the regeneration, which the action 
of the Holy Ghost is to bring about. 

1. Seen. 143. 

2. In adoptionem filiorum per Spiritnm Sanctum. 

3. John iii, 5. 



230 SYNTHETICAL MANUAL OP LITURGY. 

At the Hanc igitur of the Mass of Easter and Pentecost, 
the priest, alluding to those who have just been baptized, 
says : ^^We offer up to Thee this oblation for those whom 
Thou hast vouchsafed to regenerate by water and the Holy 
Spirit.''^ 

So, the completing influence of the Holy Spirit, in lit- 
urgical actions, is the fruit of the prayer which closes 
them, and is signified by the sprinkling of Holy Water, in- 
censings, and, still more vividly, bv the unctions with the 
Holy Oils. 

This liturgical law, as was suggested in the beginning, 
is nothing else than the application of the great law of 
the relations between God and mankind to these means 
of individual sanctification — the Sacraments and the Sac- 
ramentals of the Church. 

The histoiw of these relations is summarized in a three- 
fold act of God — Creation^ Redemption^ Sanctification, 

By Creation^ and, after the fall, by His love for men, the 
Father, to Whom this first act is attributed, prepared the 
world for the Redemption. 

The Redemption was effected by the Son. But the appli- 
cation of the merits of the Son to individuals, the prac- 
tical confirmation of the Redemption, in other words, the 
work of Sanctification, is attributed to the Holy Ghost. 

The triple act of God in the sanctification of men may 
therefore be said to consist of — 

1. A preparation, the work of the Father; 

2. An action, the proper work of the Son ; and 

3. A confirmation, attributed to the Holy Spirit. 

Now, the Sacrifice being the first, the most important, 
and, at the beginning, the only liturgical function, it is 
naturally to the Sacrifice that this law seems to have been 
first applied, and, hence, have passed to other functions. 

The liturgical narrative of the Lord's Supper presents 
at first two elements — a preparation, by purification and 

1, Hanc igitur otlafionem . . . quam tihi offerimiis pro Jiis qnoque 
quos regenerare dignatus es ex aqua et Spiritii Sancto. This form is 
found in St. Leo's Sacramentary. Migxe, P. L. t. 55, coL 40. 



CONCLUSION. 231 

illumination, and an action^ the consecration itself, the 
end of which is communion. 

St. John did not reproduce the recital of the Supper, 
doubtless because it was universally employed in Christian 
meetings, and, consequently, well known to all the faith- 
ful, when he wrote his Gospel ; but, in his relation of the 
discourses of our Lord after the Supper, and especially in 
the lofty Sacerdotal Prayer (ch. xvii), he develops what 
we may call the invocation^ which was, as it were, to ren- 
der the communion more fruitful. 

These three elements of the Sacrifice — preparation^ 
action, and invocation to the Holy Ghost, have become the 
fundamental elements of the most important among Lit- 
urgical Functions — Ordinations, Baptism, Solemn Conse- 
crations, etc., and may be traced, to a certain extent, in 
those of minor import, as well as in the general organiza- 
tion of the Liturgy of the Catholic Church. 

They may therefore serve to draw a pZan, or, as we have 
said, a synthesis, of both the whole and the details of a 
Course of Liturgy. 

Such has been the plan followed in this book. 

END. 



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236 BIBLIOGRAPHY. 

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BIBLIOGRAPHY. 237 

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APPENDIX. 

Referring to Page 125. 

Catalogue of Primary and Secondary 

Feasts. 

PRIMARY FEASTS BELONGING TO THE CALEN- 
DAR OF THE UNIVERSAL CHURCH. 

I. DouNes of First Class. 

Christmas; Epiphany; Easter; Ascension; Pentecost; 
Corpus Christi; Immaculate Conception; Annunciation; 
Assumption; Nativity of St. John the Baptist; St. Jo- 
seph; Sts. Peter and Paul; All Saints' Day; Dedication 
of the church ; Patron Saint of the place or Titular of the 
church ; Principal Patron of the Country or Diocese. 

II. Doiihles of Second Class. 

Circumcision ; Trinity ; Purification ; Visitation ; Na- 
tivity of the B. V. M.; Dedication of St. Michael's Bas- 
ilica; Principal Feasts of the Apostles and Evangelists; 
St. Stephen; Holy Innocents; St. Lawrence; St. Ann; 
St. Joachim. 

III. Doubles Major. 

Transfiguration; Dedication of St. John La;teran (Bas- 
iilica of the Saviour) ; Dedication of Our Lady of the 
Snows; Holy Guardian Angels; Dedication of the Bas- 
ilicas of Sts. Peter and Paul ; St. Barnabas ; St. Benedict ; 
St. Dominic; St. Francis of Assisi; Feasts of secondary 
Patrons. 



240 APPENDIX. 

IV. Dotibles and Semi-Doubles. 

The principal feast of every Saint, and the Octave-day 
of every primary feast. (S. E. C. 3886.) 

A decree (S. R. C, March 4, 1901, ad 4) declares that 
wherever an Indult permits the Anniversary of the Dedi- 
cation of Churches to be celebrated on the same day for 
all the diocese, this feast is primary only for Consecrated 
Churches. 



PRIMARY FEASTS FOR CERTAIN PLACES. 

St. Gabriel the Archangel; St. Raphael; the principal 
feast of every Saint; the Commemoration of the Saints 
whose Relics are preserved in the churches of the diocese. 



SECONDARY FEASTS BELONGING TO THE CAL- 
ENDAR OF THE UNIVERSAL CHURCH. 

I. Doubles of First Class. 

Feast of the Sacred Heart of Jesus; Dedication (or its 
anniversary) of a church other than the proper church. 

II. Doubles of Second Class. 

Holy Name of Jesus; Finding of the Cross; Precious 
Blood ; Holy Kosary, Patronage of St. Joseph. 

III. Doubles Major. 

Exaltation of the Cross; the two feasts of the Seven 
Dolors ; Our Lady of Mount Carmel ; Holy Name of Mary ; 
Our Lady of Mercy; Presentation of the B. V. M. ; Appari- 
tion of St. Michael; Decollation of St. John the Baptist; 
Chair of St. Peter at Eome and at Antioch; St. Peter in 
Chains; Conversion and Commemoration of St. Paul; St. 
John before the Latin Gate. 



APPENDIX. 241 

SECONDARY FEASTS FOR CERTAIN PLACES. 

Offices of the Mysteries and Instruments of the Pas- 
sion; The Holy Redeemer; The Holy Family; Most Holy 
Heart of Mary; Espousals, Maternity, Purity, Patronage 
of the B. V. M. ; Translation of the Holy House of Lo- 
retto; Expectatio partus; Miracles of Our Lady; Appari- 
tion of Our Lady of Lourdes; Miraculous Medal; Com- 
memoration of all Holy Sovereign Pontiffs; etc., etc. 

Also all other particular feasts of Our Lord or Our 
Lady under any special title, and other feasts of Saints 
(Finding of their Bodies, Translation of their Eelics, Or- 
dination, etc.) 

Finally, the days within the octave of a primary feast, 
and the votive offices. 

Remark. — If a feast, reckoned here as secondary, is the 
principal patronal feast of the place or the Titular of the 
church, the same becomes primary in this place and 
church. 



ALPHABETICAL INDEX. 



Abbot, his insignia 57 

Benediction of an 192 

Ablution (Vase for) 39 

Ablutions at Mass 147 

Absolution of sins 172 

Absolution at Nocturns . . 137 
Absolution of the Dead.. 147 

Accidents at Mass 94 

Acolyte 49 

Action of the Mass 88 

in any rite 11 

Liturgical actions in cere- 
monies 64 

Administration of Sacra- 
ments 156 

Adults (Baptism of) 168 

Advent 195 

Age of the Moon 71, 72 

Agnus Dei 92 

Alb 54 

Alleluia 203 

All Saints Day 119, 222 

All Souls Day 119, 222 

Alphabets at consecration 

of Churches 26 

Altar, 32; fixed, 33; port- 
able, 34 ; consecration, 
34; privileged, 103. 

Ambo 28 

Amice 53 

Anamnesis 88 

Anaphora 10 

Angels (Feasts of) 223 

Angelus, note 5, 23 22 

Anniversary Mass 103 

Annunciation (Feast 

of) 202, 219 

its translation — note 1 . . 127 
Antiphon 114 



Antiphon O 196 

Antipendium 45 

Apostles (Feasts of) 224 

Architecture (Styles of. 19 

Ascension 119, 215 

its Vigil 215 

Ashes 203 

Ash-Wednesday 119,203 

Asperges 28 

Assumption 220 

Attitudes 62 

of the Celebrant at Low 

Mass 104 

at High Mass 107 

of the faithful 106 

of the server at Low 
Mass 105 

Baldachin 45 

Banns for marriage 190 

Baptism 158 

General Rubrics 158 

Infant Baptism 162 

of a number together . . . 167 

of Adults 168 

Baptistery 27, 161 

Base of the Altar 33 

Bells 22, 44 

Benediction of the B. 

Sacrament 150 

Benedictus 139 

Bench 40 

Birretta 51, 52, 64 

Wearing the Biretta..,. 64 

Bishop 49 

His Consecration 188 

Mass of a Bishop 110 

Mass in presence of a 
Bishop 110 



ALPHABETICAL INDEX. 



243 



Bishop's House 61 

Blessing : 

at Mass 93 

of Bells 23 

of Water 28 

of the corner-stone 24 

of a Church 25 

of vestments 52 

at Prime 140 

at Compline 143 

before the Lessons, 123, 137 

of a Graveyard 148 

of a Bishop 110 

Various Blessings or Bene- 
dictions 149 

Boat 44 

Books (Liturgical) ...15,29 

Bows 63 

Bread for the Sacrifice... 41 
Oblation of the Bread.. 86 

Breaking 91 

Breviary 15 

Its origin 11 

What it is 15 

Its contents 134 

Burse 47 

Calendar 66 

Perpetual 68 

Candle (Paschal) 38,211 

Candles 37 

Canon of the Mass 10 

Canon of the Bishop ..39, 88 
Canopy to be borne over 
the Blessed Sacrament. 57 

over the Altar 39 

over the Tabernacle 45 

Canticles 142 

Capitulum 115 

Cappa Magna 51, 56 

Cardinals 49 

Cards of the Altar 39 

Carpets 46 

Cases in the Sacristy 61 

Cassock or Soutane 50 

Catalogue of Feasts 232 

Catechumenate 163 



Catechumens 162 

Their Baptism 162 

Mass of the 76 

See *'fore-mass" 76 

Celebrant : 

At Low Mass 104 

At ''Missa cantata'' 106 

At Solemn Mass 107 

Cemetery 61 

Blessing of a 148 

Censer 44 

Ceremonial of Bishops ... 15 

Ceremonies 62 

General 64 

Master of 107 

Ceremonies to be supplied 

in Baptism 167 

Chairs 29 

Chalice 41 

Its cloths 46 

Chant of orations — note 3 84 

(Gregorian) 30 

at Mass ..106, 107, 110, 111 

Chapels 21 

Chapters : 

They have Conventual 

Mass 112 

They sing the Office 114 

Character of a Feast 124 

Chasuble 55 

Children (Funerals of).. 147 

Choir 30, 107 

Parts of the Mass chant- 
ed by the Choir 107 

Chrism (holy) 43 

At Baptism 161 

At Confirmation 170 

At Consecration of 

Bishops 189 

Christmas 118, 199 

Church triumphant ..88, 90 

suffering 90 

Militant 88, 90 

Church, a place for wor- 
ship 17 

Its Different parts 18 

Different churches .... 23 
Sanctification of churches 24 



244 



ALPHABETICAL INDEX. 



CiBORiUM (Sacred Vessel) 42 
Cihoriiim (Canopy above 

the Altar) 39 

Cincture 54 

Circumcision 199 

Clapper 45 

Clementine Instruction.. 16 

Clergy 7, 48 

Clock 22 

Cloths of the Altar 45 

of the Credence-Table.. 45 

Of Sacred Vessels 46 

Cock (weather) 22 

Collect 84 

Colors of the Cassock 50 

Colors of the Vestments . . 52 

Commemorations 132 

Order of 132 

Not to be repeated 133 

Commendation of the 

Soul 144, 181 

Communicant es 88 

Common of the Saints.... 97 

Communion 5 

A part of the Sacrifice 5, 9 

Its effects 174, 175 

At Mass 175 

Outside the Mass 176 

As the Viaticum 177 

*'Communio,'" an antiphon 
said after Communion.. 92 

Communion-Cloth 46 

Compline 117, 142 

Conception (Immaculate) 219 

Conclusion 228 

Of Orations— note 3 84 

Of the Mass 91 

Of the Hours 136 

Of the Book 228 

Concurrence 120, 130 

Its rules 131 

Confessional 28 

Confessor 171 

Confirmation 169 



Confiteor : 

At Mass 104 

At Prime 140 

At Compline 142 

When receiving the Sac- 
rament of Penance . . 172 
Before receiving Com- 
munion 176 

Congregation of Rites 16 

Conopoeus 45 

Consecration, at 

Mass 9, 55, 87, 89 

Of a Church 25 

Of a Bishop 188 

Different Consecrations , 192 

Cope 56 

Cord or Girdle, or cinc- 
ture 54 

Corner- Stone (Laying of 

the) 24 

Corporal 47 

Corpus Christi (Feast of) .119 

COTTA 51 

Cover of the Ciborium ... 47 

Credence-Table 40 

Credo 85 

Crosier 58 

Cross, at the summit of 

steeples 22 

Near the Preacher .... 28 

Upon the Altar ... 37 

Pectoral Cross 57 

Archiepiscopal Cross ... 59 
Cross of the Sacristy . . 61 

Processional Cross 145 

Cruets 44 

Cycle of the Feasts of O. 

L. 194 

Marial Cycle 120, 219 

Cycle of Meton 71 

Dalmatic of the Deacon . . 55 

Of the Bishop 55 

Day: 

Sanctified 115 

Free for translation 128, 143 

Birth-day of Saints 127 

Assigned 128 

Deacon 49 



ALPHABETICAL INDEX. 



245 



Deaconship 184 

Dead (Masses for the) . . .101 

Privileged Masses 102 

Low Masses 103, 105 

Incensing at Requiem 

Mass 108 

Dead (Office of the) 143 

Departed (Commemoration 
of all the faith- 
ful) 101, 119, 222 

Dedication 25 

Dedication of the Church, 218 

Degrees of Feasts 120 

Dies Irae lOJ 

Different Classes of Saints 222 

Dignity of a feast 124 

Diurnal 15 

Doctors (Feasts of Holy) 226 
Dolors (Seven) . .129, 206, 220 
Dominical Letter ....... 69 

Dominus voMscum 85 

Doubles 121 

Parts of a double Office 121 
Different doubles ..121, 122 

DOXOLOGY 137 

Dress (Clerical) 50 

Eagle 31 

Easter 70, 118, 212 

How to determine its 

date 70 

Effusion (Baptism by).. 159 

Elect (Bishop-) 188 

Electricity 38 

Elements of Liturgy 6, 7, 15 

Of Ceremonies 11, 62 

Elevation 89 

Ember-Days 120 

Epact 71 

Epiclesis ( Invocation to 
the Holy Ghost )....10, 89 

Epiphany 118, 200 

Its Octave 201 

Time after Epiphany. . .201 

Epistle 85 

Espousals of the B. Vir- 
gin and St. Joseph.. 201, 219 
Eucharist ..4, 9, 14, 154, 173 
As a Sacrament 173 



EucHOLOGY of the Father. 87 

Of the Son 88 

Of the Holy Spirit 89 

Ewer 44 

Exaltation of the Cross . . 217 
Exorcisms preparatory to 

Baptism 163 

Exorcist 49 

ExpECTATio Partus 220 

Exposition of the B. Sac- 
rament 149 

Of Relics 153 

Extension of a Feast 125 

Extreme Unction 179 

Eyes (Raising of) 10, 63 

Faithful at Low Mass . . 106 

Falda 59 

Faldstool 40 

Fan 60 

Fanon 59 

Fast (Eucharistical) 173 

Of Lent 203, 204 

Of Ember Days 120 

Feasts 68 

Fixed 68 

Movable 69 

Transferred 127 

Feriation 127, 219 

Ferials 119 

Fermentum 91 

Ferula 60 

Finding of the Cross 

(feast of the) 217 

Finger-Towel 46 

Flabellum 60 

Font (Baptismal) 27, 161 

Blessing of the 

Font 160, 211, 215 

Font (Holy Water) 28 

''Fore-Mass" 76, 82 

Form (See each Sacrament) 

Forty Hours 149 

Fountain in the Sacristy. 61 

Fraction 9 

Friday (Good) 119, 209 

Functions (Liturgical) . 4, 7 

Funerals 146 

Furnishings of the Church 27 



246 



ALPHABETICAL INDEX. 



Garment (White) 162,166 

Gas 38 

Genuflections — note 7 . . 63 

Of the Deacon and Sub- 
deacon 108 

Gloria in excelsis 83, 97 

Gloria, laus 206 

Gloves of the Bishop 57 

God-Father : 

Baptism 165 

Confirmation 170 

Golden Number 71 

Good Friday 119, 209 

Gospel 85 

Last Gospel 93 

Gospel-Book 93 

Gradual 15, 85 

Gradual Psalms 144 

Gregorian Chant 30 

Gregorian Water 26, 35 

Gremial 58 

Habit (Choir) 51 

Hand-Candlestick 58 

Hands (Imposition 

of) 170, 185, 186, 189 

Hands Washed before 

Mass 61 

Hierarchy 48 

Holy Week 119, 206 

Hosts 95 

Hours of the Office 115 

Humeral Veil 56 

Hymns 114, 137 

Hymns of Vespers 117 

Images 29 

Immersion (Baptism by) .159 

Incense 44 

Incensing 44, 107, 155 

Meaning 44 

At Solemn Mass 87, 107 

At Mass for the Dead.. 108 
Immaculate Conception 

(Feast of) 219 

Inclinations 63 

Indulgence in Articulo 

mortis 181 

Infant Baptism 162 

Infusion (Baptism by).. 159 



Insignia-Bearers 110 

Instruction : 

At Mass 85 

At the Office 115 

Insufflation 162, 163 

Intention 94 

Interruption of an Hour. 117 

Introit 83 

Inversion of Hours 117 

INVITATORY 136, 137 

Invocation 25, 89, 231 

Ite, Missa est 93 

Itinerary 134,144 

Jesus (Holy Name of 181, 201 

Joachim (St.) 226 

John the Baptist 

/ g^ \ ^26 223 

John the* Evangelist *( St.') 224 
Joseph (St.) ..126, 201, 226 

Kiss of Peace 92 

Kyriale 15 

Kyrie eleison 26, 83 

Lamp 39 

Lauds 139 

Lavaho 46, 87 

Lectern 31, 40 

Lector 48 

Lent 119, 203 

Lessons — note 1 115 

Letter (Dominical) 69 

Linens 45, 46, 47 

Litany of the 

Saints 25, 26, 83, 144 

At Ordinations 184, 188 

For Commendation of 

the Soul 144 

Little Hours 117, 139 

Liturgy, What it is 1 

Its Development 2 

Perfect Liturgy ... 3 

Lunula 43 

Magdalen (St. Mary) 227 

Magnificat 142 

Maniple 54 

Mantelletta 51 

Mark (St.) 225 

Martyrology 16, 120 

Martyrs 225 



ALPHABETICAL INDEX. 



247 



Mass 75, 77 

A liturgical Function . . 4 
Nucleus of the Mass .... 9 

History of the Mass 75 

Eastern Masses 96 

Western Masses 96 

Modern Mass 81 

Plan of the Mass 81 

Preparation for Mass ... 82 
Celebration of the Mass. 86 

Low Mass 103, 104, 105 

Different Masses 104 

Changeable Parts 97 

What Mass to be said : 
i7i propria ecclesia? 98, 99 

in another church ? 99 

Votive Masses 98 

Their object 98 

When may they be 

said? 98 

Private _„99 

Solemn 100 

Privileged 100, 102 

Of a transferred sol- 
emnity 100 

Of the Sacred Heart. 100 
Masses for the Dead 

(Requiem) .. .101, 103 
Their peculiarities . . . 105 

Solemn Mass 108 

Missa cantata. Chanted 

Mass 106 

Mass before the B. Sac- 
rament exposed 109 

Pontifical Mass ....110, 208 
Mass in presence of the 

Bishop 110 

Private Mass Ill 

Public Mass Ill 

Parochial Mass Ill 

Conventual Mass 112 

Missa pro populo — 

note 1 127 

Presanctified (Mass of ) .210 
Master of Ceremonies. . .107 

Matixs 117 

Matrimo:s:y ( Sacrament of ) 190 
Matter 94 



Maundy-Thursday 208 

Meals (Prayers before and 

after) 144 

Memento 88, 90 

Memoriale Ritnum 16 

Meton's Cycle 71 

Minor Orders 48, 49, 183 

Missal 15, 97 

Mitre 57 

Month 66 

Moon (Age of the) 72 

Movements 63 

Mozzetta 51 

Miinda Cor Meiim 85 

Music 30 

Palestrinian Music 31 

Name given to Catechu- 
mens 163 

Name (Holy) of Jesus 181, 201 
Name (Holy) of Mary 126, 220 
Neomenies (New Moons) . 71 
Nobis quoque peccatorihtis 90 

Nocturnal 15 

NocTURNS 137, 138 

None 115, 141 

Number (Golden) 71 

Xtinc dimittis 142 

Nuptial Mass 100. 191 

O (Antiphons) 196 

Oblation or Offering . . .9, 86 
Obligation of a feast.... 125 
Obligation of rules and 

Rubrics 6, 62 

of the Office 116, 117 

Occurrence 120, 125 

Octavary 15 

Octave : 

Rite of the Octave- 
Day 121, 126 

Days within an Octave. 122 
Occurrence of Octaves . . 127 
Office : 

A liturgical function . . 5 

Nature of the Office 113 

Elements of the Office.. 114 

Organization 115 

History ..115, 116 

Obligation ...116, 117 



248 



ALPHABETICAL INDEX. 



Votive Office is semi- 
double 122 

Yields to any semi- 
double feast 127 

Office of the Dead 143 

Little Office of the B. 

Virgin 143 

Offering 86 

Offerings 108 

Offertory — note 2 86 

Oils (Holy) . 43, 156, 161, 229 

Oil-Stocks 43 

Ombrellino 57, 177 

Omission of an Office 130 

Orations, 10 — At Mass ... 84 

Orate fratres 87 

Ordinary of the Mass 97 

"Ordinary" (The Bishop of 

che Diocese) 58 

Ordo 16 

Orders (Holy) ...48, 120, 181 

Tonsure 48, 182 

Porter 48, 183 

Lector 48, 183 

Exorcist 49, 183 

Acolyte 49, 183 

Subdeaconship 49, 184 

Deaconship 49, 184 

Priesthood 49, 186 

Episcopate 49, 188 

Organ 31, 107 

Parts played by the 107 

Ostensorium 43, 47 

Palestrinian Polyphony. . 31 

Pall 46 

Pallium 58 

Palm-Sunday ..119, 146, 206 

Parochial Mass Ill 

Paschal Rite 213 

Paschal Time 212 

Paschal Candle 38, 211 . 

Passion of O. L. (Recital 

of the) 207 

Passion Sunday 205 

Passion Time 205 

Paten 41 

Pater noster 91, 135, 147 

Patron 126 



Paul (St.) 126 

Pax 44 

Penance (Sacrament 

of) 170, 195 

Penitential Psalms 144 

Pentecost 89, 119, 215 

Its Vigil 215 

Time after 216 

Peter (St.) 126 

Pews 29 

Piscina 61, 95 

Plain-Chant 30 

Plan of the Course of Li- 
turgy 7 

Pluviale 56 

Polyphony 31 

Pontifical 15 

Pontificals 57 

Pope 49 

Porter 48 

postcommunion 92 

Practices (Pious) 112 

Praeconium Paschale 211 

Praise (Divine) 30, 114 

Prayers 10, 84 

Prayer (The Lord's) 

91, 135, 147 

Preces feriales, ..139, 140, 142 
Precious Blood, . .95, 129, 217 

Preface of the Mass 87 

Preparation : 

For Mass 27 

In Each Hour 135 

For Sacraments 156 

Presbytery, House of the 

Clergy 61 

Presence of a Bishop . . . .110 

Presentation of Jesus 201 

Of Mary 219 

Of Instruments (See 
Orders ) . 

Priest 49 

At Low Mass 104 

(See Celebrant). 

(See each Sacrament). 

Ordination 49 

Priesthood 49 

Primary Feast 124 



ALPHABETICAL INDEX. 



249 



Prime 140 

Pro aliqui'bus locis 134 

Peocession 145 

What it is 145 

Sunday Procession 61 

Procession Order 145 

Different Processions . . . 145 
Procession of the B. 

Sacrament . . 145, 146, 150 

Processional Cross 145 

Proper of the Time 194 

Proper of the Saints, 97, 222 
Proper of the Diocese, etc. 16 

Prose (See Sequence) 85 

Provisions (Liturgical) .. 6 
Psalms : 

Gradual 144 

Penitential 144 

Pulpit 28 

Purification at Mass 82 

Feast of the Purification 
of the B. V. M. ..201, 220 

purificator 46 

Pyx 42 

Quasimodo Sunday 213 

Railing (Communion) 40, 46 
Records, or Registers, 

(Parochial) 157 

Reformation (Gregorian) . QS 
Relics : 

For the consecration of 

a church 26 

For the consecration of 

an Altar 34 

Incensing of the Relics 44 
Relics of the True Cross 153 

Saints 153 

Reredo 36 

Responses : 
Brief responses, 139, 141, 142 
Responses on Ferials . . 123 

Retable 36 

Ring of the Bishop 57 

Rite 121 

Rites 121 

Rites (S. Congregation of) 16 

Ritual 15, 156 

Rochet 51 



Rogation Days 146, 215 

Rosary (Month of the).. 112 

Rubrics 62 

Their obligation 6, 62 

General Rubrics of the 

Mass 97 

Where Rubrics are to be 

found 62 

(Note 2). 

Sacramentals 154 

Sacrament (Blessed) : 
Feast of the Corpus 

Christi 119, 216 

Benediction of the B. 

Sacrament 150 

Exposition of 149 

Procession of 150 

Sacraments 5, 154 

Sacred Heart 119 

Votive Mass 100 

Feast of the 119, 216 

Month of the 112 

Sacred Stone 34 

Sacrifice 74 

Its nature 74 

Its parts 9 

Sacristans 61 

Sacristy 60 

Sacrosanctae 136, 143 

Safe 61 

Saints (See Sanctoral) 

97, 120, 222 

Saliva, in Baptism 164 

Salt 161 

Sanctoral 97, 120, 222 

Sanctuary 32 

Sanctus 87 

Sandals of the Bishop. ... 57 

Saturday (Holy) 206 

Science (Liturgical) 6 

Scripture Occurrent 138 

Sculptures 21 

Seasons 67 

Secondary Feasts 124 

Secrets 87 

Sedia Gestatoria 60 

Semi-Double 122 

Parts of the Office of a. 122 



250 



ALPHABETICAL INDEX. 



Seminary 61 

Septuagesima Sunday, 

119, 202 

Sepulchre 26, 33, 34 

Sequence 85 

Server at Low Mass 105 

Seven Dolors (Feast of 

the) 129, 206, 220 

Sexte 115, 141 

Shelves of the Altar 36 

Sign of the Cross, 64 — 

note 1, 164 

Silence in the sacristy ... 61 

Simple 123 

Singing 30 

Parts of the Office of a 

Simple 123 

Simplified 123 

Slippers of the Pope 60 

Solemnity transferred to 

Sunday 100 

Soutane (See Cassock) ... 50 

Spires 22 

Sponsors : 

Baptism 160 

Confirmation 170 

Sprinkler 43 

Sprinkling of Holy 

Water 28, 155 

Stalls 31 

QJnri-pjppT -p 22 

Steps of the Altar 36 

Stone, Sacred 34 

Stockings of the Bishop. . 57 

Stole 54 

At Vespers 56 

Administration of Sacra- 
ments 156 

Baptism 161 

Confessional 28 

Communion 176, 177 

Stools 31, 40 

Subcingulum 59 

SUBDEACON 49 

He does not say Domi- 
nus voMscum 115 

SUBDEACONSHIP 184 

Suffrages 123, 133 



Sunday 69, 114 

The Office of Sunday be- 
gins on Saturday at 

Capitulum 130 

Sunday Anticipated — 

note 3 138 

Sundays dependent on 

Christmas 118 

Dependent on Easter 119 

Degree of Sundays 122 

Supper (Recital of the 

Last) 9 

Supplied (Ceremonies to 

be) 167 

Surplice 51 

Symbol of the Apostles, 

135, 136, 143, 164, 187 

Of Nicaea 85 

Of St. Athanasius 140 

Synthesis of Liturgy .... 12 
Of the Fruits of the Sac- 
rifice 90 

Tabernacle 36 

Tapers (See Candles) 37 

Te Deum 137 

Tenehrae Office 207 

Thanksgiving in the Pre- 
face 87 

Thanksgiving after com- 
munion 92 

Throne of the Bishop .... 40 
Thumb... 26, 33, 164, 165, 170 
Thurifer. ..107, 108, 145, HSl 

Thursday (Holy) 208 

Tiara 59 

Tierce 115, 141 

Time (Proper of) 194 

Time (Paschal) 212 

Time after Epiphany 201 

After Pentecost ..216 

Times prohibited for Mar- 
riage 100 

Time sanctified 114 

Titular 121 

Tonsure 48 

Torch-Bearers 107, 151 

Towers 22 

Transfer 127 



ALPHABETICAL INDEX. 



251 



Transfigueation 217 

Translation 127 

Trinity Sunday 216 

Triple Candle 211 

Tunic of the Bishop 55 

Of the Subdeacon 55 

Vase for Ablution 39 

Veil of the Chalice 46 

Of the Cross •. . 45 

Of the Missal-stand ... 46 
Of the B. Sacrament ... 47 

Humeral Veil 56 

A^eneration of the 

Cross, 45, 210 

Teni Creator 169 

Versicles 115 

Vesperal 15 

Vespers 117, 131, 141 

Vessel of Holy Water 43 

Vessels ( Sacred) 41 

Via Crucis 112 

Vigil of Christmas 197 



Virgin Mary (Blessed) : 

Her feasts 120, 219 

Her Little Office 143 

Visitation 220 

Voice (Tones of, at Mass) 104 

Votive Masses 99 

Votive Offices . . 118, 132, 134 

Water, at Mass 41, 86 

Holy Water, 28, 43, 44, 

155, 178, 180, 230 

Wax Candles 37, 162 

Way of the Cross 112 

Weather-Cock 22 

Week 117 

Week sanctified 117 

Holy Week 119, 206 

White Garment 162, 166 

Whitsunday 215 

Windows 21, 30 

Wine 41 

Oblation of the Wine . . 86 
Year (Liturgical) 5, 66, 

118, 194 



OCT 11 K907 



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